730 
L/6,5 


THE  SPI 

THE  UPAN 


GIFT   OF 


- 


THE   UPANISHADS 


THE  SPIRIT  OF 

THE  UPANISHADS 

THE  APHORISMS  OF  THE  WISE 


A  Collection  of  Texts,  Aphorisms,  Sayings,  Proverbs,  Etc.,  from  "The 

Upanishads,"  or  Sacred  Writing!  of  India,  Compiled  and 

Adapted  from  over  Fifty  Authorities,  Expressing  the 

Cream  of  the  Hindu  Philosophical  Thought. 


"Hear  thou  even  the  little  child,  and  from  his  words  acceptthou 
the  Truth  that  goeth  straight  to  thy  heart.  But  reject  all  that 
doth  not  so  go  to  thy  heart— no  matter  how  high  the  authority— 
yea,  even  though  the  lotus-born  creator,  Brahm,  himself,  be  the 
speaker. "— YOG  AVASISHTHA. 


THE  YOGI  PUBLICATION   SOCIETY 
CHICAGO,  ILL.,  U.S.A. 


COPYRIOHT  1907,  BY 

THE  YOGI  PUBLICATION  SOCIETY 
CHICAGO,  II.I,. 

AH  Rights  Restr**? 


CONTENTS 

PAGE 

Preface ' 5 

Part  I.  The  Threshold 7 

Part  II.          The  Absolute 9 

Part  III.        The  Real  Self 18 

Part  IV.         The  Way 22 

Part  V.          The  Student 26 

Part  VI.        The  Teacher 28 

Part  VII.      The  Lesson 34 

Part  VIII.     The  Law  of  Karma 40 

Part  IX.        Devotional  Worship 42 

Part  X.          Freedom  47 

Part  XI.        Spiritual  Knowing 48 

Part  XII.      The  Four-fold  Means 50 

Part  XIII.     Union  (Yoga) 57 

Part  XIV.  Liberation  . .                                                                .68 


PREFACE. 

This  volume  is  a  collection  of  texts;  aphorisms,  say- 
ings; proverbs;  etc.,  from  "The  Upanishads,"  or  Sacred 
Writings  of  India;  compiled  and  adapted  from  over  fifty 
authorities,  expressing  the  Cream  of  the  Hindu  Philosoph- 
ical Thought. 

The  adapter  of  the  book  acknowledges  his  apprecia- 
tion of  the  work  of  Dr.  Manil  N.  Dvivedi,  of  Bombay, 
India,  the  original  translator  of  many  of  these  aphorisms, 
etc.,  the  general  form  of  whose  translation  has  been 
followed  in  the  majority  of  cases,  subject  to  such  supple- 
mentary changes  and  rearrangement  as  have  seemed 
desirable  in  the  present  work. 

The  contents  of  this  book  are  self-explanatory,  and 
need  little  introduction.  The  wonderful  philosophy  of 
"The  Upanishads,"  is  so  generally  recognized  that  words 
of  praise  would  be  superfluous.  Many  can  say  with  the 
German  philosopher,  Schopenhauer:  "In  the  whole  world 
there  is  no  study  so  beneficial  and  so  elevating  as  that  of 
'The  Upanishads.'  It  has  been  the  solace  of  my  life;  it 
will  be  the  solace  of  my  death." 

One  word  of  caution  we  would  give  to  the  reader  who 
may  not  be  grounded  in  the  fundamental  thought  of  the 
Hindu  Philosophies.  We  allude  to  the  frequent  use  of 
the  words:  "The  Self,"  or  "Self,"  in  many  of  the  aph- 
orisms. The  student  of  the  Oriental  Teachings  will,  of 
course,  recognize  the  fact  that  the  word  "Self,"  so  used, 
implies  the  "One  Self,"  or  "Infinite  One,"  whose  Essence 
permeates  the  Universe,  and  in  whom  all  living  forms, 
"live,  and  move  and  have  their  being" — and  which  "Self" 
is  the  Essence  of  the  countless  personal  "selves."  We 
have  used  the  Capital  "S,"  in  the  word,  when  so  used; 
the  word  "self,"  meaning  the  personal  self,  being  printed 
in  the  usual  way. 

The  thought  and  teachings  underlying  this  entire  book, 
is  that  of  this  ONE  SELF— the  only  REALITY.  The 


6  PREFACE. 

personal  self  is  a  thing  of  the  moment — being  born; 
growing  old;  and  dying — but  the  Real  Self,  endureth 
forever.  The  Real  Self,  in  each  of  us,  is  the  SPIRIT  in 
each  of  us,  which  is  at  One  with  the  Father.  Nearly  every 
aphorism  in  the  book  emphasizes  this  Truth,  in  various 
words  and  forms  of  expression,  and  many  of  them  are 
intended  to  lead  the  reader  to  a  Realization  of  The  Truth. 

Some  of  these  seed-thoughts  will  appeal  to  one,  and 
others  to  another — each  will  draw  to  himself  that  which 
is  his,  and  will  let  the  rest  pass  him  by.  This  is  the  Law 
of  Learning:  Accept  only  that  which  appeals  to  your 
Heart,  as  Truth — let  the  rest  pass  you  by,  for  the  time  being 
— for  to  each  comes  his  own;  and  none  can  gain  his  own, 
until  he  is  prepared  for  it.  The  words  of  the  Yogavasishtha, 
quoted  on  our  title  page,  intended  to  convey  this  same 
truth.  Listen  to  this  Aphorism  of  the  Wise: 

"Hear  thou  even  the  little  child,  and  from  his  words 
accept  thou  that  Truth  that  goeth  straight  to  thy  heart. 
But  reject  all  that  doth  not  so  go  to  thy  heart  as  Truth — 
no  matter  how  high  the  authority — yea,  even  though  the 
lotus-born  creator,  Brahma,  himself,  be  the  speaker." 

Therefore,  accept  the  pearl  of  Truth,  even  though  it 
lie  in  the  mud  of  the  gutter — and  reject  that  which  does 
not  seem  to  be  the  real  Truth,  even  though  it  be  offered 
you  from  the  hand  of  one  of  the  gods.  Test  all  statement 
of  Truth,  by  the  light  of  the  Spirit  within  you,  and  you  can 
not  stray  far  from  The  Path. 

We  would  call  the  attention  of  our  readers,  to  the 
edition  of  "The  Bhaga-vad  Gita,"  or  "Message  of  the 
Master,"  published  simultaneously  with  the  present 
volume.  This  first  mentioned  book,  should  be  read  by 
all  who  enjoy  the  present  one,  for  it  contains  the  key  to 
the  Higher  Teachings,  which  the  writers  of  these  Aph- 
orisms wished  to  express. 

We  trust  that  this  little  book  will  cause  the  minds  of 
many  to  unfold  to  the  light. 

THE  YOGI  PUBLICATION  SOCIETY. 
CHICAGO,  ILL.,  U.  S.  A.,  January  12,  1907. 


The  Spirit  of  The  Upanishads. 

PART  I. 

THE  THRESHOLD. 

That  wherein  disappears  the  whole  of  that  which  affects 
the  mind,  and  that  which  is  also  the  background  of  all ; — 
to  THAT  I  bow, — the  all  eternal  consciousness,  the  witness 
of  all  exhibitions  of  the  Intellect. 

Upadesasahasri. 


As  is  the  sight  of  the  sweetest  Honey  to  the  traveller 
in  the  Desert,  so  is  the  perception  of  the  ever-effulgent. 

Brhadaranyakopanishad. 


I  expound  in  half  a  verse  what  has  been  told  in  a 
million  volumes ; — THAT  is  the  Truth,  the  world  is  illusion, 
thespul  is  none  other  than  THAT. 

Upadesasahasri. 


Action  leads  to  incarnation,  and  incjrnatiOTitopleasure 
and  pain.  Hence  arise  all  likes  and  dislnces  ^vhlch  again 
'pTopelto  action  resulting  in  merit  and  demerit.  These  put 
the  ignorant  wanderer,  again,  into  the  bonds  of  incar- 
nation ; — and  so  on  and  on,  for  ever,  rolls  the  wheel  of  this 
world.  Nothing  but  ignorance  is  the  cause  of  all  this ;  the 
remedy  lies  in  the  destruction  of  ignorance.  Knowledge 
of  Brahman  is  the  way- to  find  final  beatitude  in  the  destruc- 
tion of  this  ignorance.  For  knowledge  alone,  not  action 
which  is  only  a  part  of  ignorance,  is  competent  to  accom- 
plish this  result.  Nor  is  it  possible  to  do  away  with  likes 
and  dislikes  so  long  as  ignorance  is  not  done  away  with. 
This  is  therefore  undertaken  with  the  object  of  destroying 
ignorance  as  well  as  its  effects — this  world, — and  also  of 
explaining  the  real  philosophy  of  Brahman. 

Upadesasahasri 


8  THE  UPANISHADS. 

From  the  senses  finding  each  its  own  gratification  in 
the  objects  peculiar  to  each,  there  arises  no  real  happiness, 
but  only  a  temporary  allaying  of  the  fever  of  the  mind. 
It  is  vain,  therefore,  to  grope  for  any  real  happiness  in  the 
world  of  objects.  The  deluded  deceive  themselves  by 
imagining  every  experience  of  evil  to  be  so  much  good; 
but  in  birth,  death,  and  limitation,  the  wise  never  fail  to 
perceive  the  evil  that  conceals  itself  under  the  inviting 
form  of  objects.  They  find  no  happiness  in  things  subject 
to  such  results.  The  smallest  happiness,  in  the  real  sense 
of  the  word,  is  no  way  possible  in  any  thing ; — oh !  I  should 
become  that  Self  which  is  all  bliss,  all  existence,  all  en- 
lightenment. 

A  tmapurana. 


Knowledge_r>f  the  Divine  dissolves  all  bonds,  and  gives 
freedom  from  every  kind  of  misery  Jtip1iirfing_birth  and 
death.~ 

S  'vetasvataropanishad. 



The  Creator  (Brahma),  theJProtectpr  W_ishnu\  the 
Destroyer  (Siva) ;  the  Consumer~the  Sun,  the  Moon,  the 
Tfiunder,  the  Wind,  the  Sacrifice,  and  so  on,  are  terms 
used  by  the  sages  to  describe  the  One  Eternal,  as  they 
look  at  It  through  the  multifarious  forms  of  the  intellect ; 
— all  my  best  worship  to  that  Divine  Essence,  the  de- 
stroyer of  that  ignorance  whose  form  is  this  world.  • 

S' ankaracharya. 


PART  11. 

THE   ABSOLUTE. 

I  That  should  be  known  as  Brahman,  which,  beyond 
the  gaining  whereof,  there  remains  nothing  to  gain;  be- 
yond the  bliss  whereof  there  remains  no  possibility  of 
bliss ;  beyond  the  sight  whereof  there  remains  nothing  to 
see;  beyond  becoming  which  there  remains  nothing  to 
become;  beyond  knowing  which  there  remains  nothing 
to  know. 

Atmabodha. 


This  is  All,  and  so  is  that ; — All  comes  out  of  the  All, — 
taking  away  the  All  from  the  All,  the  All  remains  for  ever. 

Isopanishad. 


He  is  eternal  among  the  eternal,  conscious  an  nig  the 
conscious;  He,  ever  one,  produces  the  variety  of  ideas 
in  the  many; — knowing  that  Divine  One,  as  the  Supreme 
Cause,  all  bonds  dissolve  themselves  into  nothing. 

S'vetas-vataropanishad. 


THAT  which,  in  the  beginning,  sent  forth  the  Creator 
(Brahma)  and  favoured  him  with  the  storehouse  of  all 
knowledge,  the  Veda; — I,  desirous  of  liberation,  betake 
myself  to  It,  the  ever-effulgent  light,  revealing  Its  eternal 
Self  through  the  intellect. 

S'vetasvataropanishad. 

As  in  the  sun,  all  light,  there  is  neither  day  nor  night, 
so  in  The  Absolute,  all  light,  there  is  neither  knowledge  nor 
ignorance. 

V '  padesasahasri. 


The  ever  unchangeable  is  devoid  of  sound,  touch,  form, 
taste  or  smell.    It  is  without  beginning  or  end,  ever  beyond 


10  THE  UPANISHADS. 

the  prime  cause  of  all  evolution; — knowing  that,  one 
escapes  the  all-devouring  jaws  of  death. 

Kathopanishad. 

The  eye  has  no  access  there,  nor  has  speech  nor  mind ; 
we  do  not  know  It  (The  Absolute),  nor  the  method 
whereby  we  can  impart  It.  It  is  other  than  the  known 
as  well  as  the  unknown;  so  indeed  do  we  hear  from  the 
sages  of  old  who  explained  It  thus  to  us. 

Kenopanishad . 

Try  to  realize  (within  thyself)  THAT  whence  arise 
these  beings,  by  which  they  stand  sustained,  and  unto 
which  they  return  and  become  naught; — that  indeed  is 
The  Absolute. 

Taittiriyopanishad . 


To  the  emperor  (Janaka)  thus  explained  Yajna- 
valkya; — When  there  is,  as  it  were,  a  second,  there  alone 
does  one  see,  smell  or  taste  something  other  (than  Self) ; 
there  alone  does  one  speak  to  or  hear,  think  of  or  touch 
or  know  something  other  (than  Self).  But  when  the  seer 
is  all  alone  with  THAT,  he  is  as  still  as  an  undisturbed  body 
of  water, — this  indeed  is  Spiritual  Consciousness,  the 
condition  of  universal  empire.  This  to  the  self,  is  the 
highest  end,  the  best  riches,  the  supremest  world,  the 
greatest  joy ; — the  rest  of  beings  live  only  by  a  particle  of 
this  bliss. 

Brhadaranyakopanishad. 


Father,  son,  mother,  nay  even  the  worlds,  the  Gods, 
the  Vedas  are  all  naught  in  The  Absolute ;  the  thief  is  no- 
thief,  the  ascetic  no-ascetic ; — It  has  no  relation  with  good 
or  evil.  One  who  has  become  It  is  beyond  all  desires  of 
the  heart.  It  should  not  be  supposed  that  (even  in  sleep) 
It  does  not  see,  for  It  does  not  see  though  ever  seeing; 
the  sight  of  the  seer  is  never  lost,  being  eternal,  there  is 
nothing  other  than  Itself  which  It  can  make  the  object  of 
Its  seeing. 

Brhadaranyakopanishad. 


THE  ABSOLUTE.  11 

The  Absolute  is  described  as  "not  this,"  "not  that," 
and  so  on  by  negatives  only. 

Brhadarnyakopanishad. 


That  is  real  bliss  which  has  no  conditions;  in  the 
conditioned  there  can  be  no  happiness; — the  Uncon- 
ditioned alone  is  bliss;  try  to  realize  the  Unconditioned 
(in  thyself.) 

Chhandogyopanishad. 


That  is  the  Unconditioned  wherein  one  does  not  see 
another,  one  does  not  hear  another,  one  does  not  know 
another;  that  wherein  one  sees  another,  hears  another, 
knows  another,  is  the  Conditioned.  JThe  Unconditioned  is 
niinprtal^tl;ecQnditioiied_is  mortal .  Oh  master !  where  is 

verywhere  or  nowhere ! 
Chhandogyopanishad. 


Hence  is  described  the  Real  Self;  This  Self  alone /t=te-* 
stands  above,  below. jyest L,eaj&j»o.uth  and_nQrth;  every- 
where  all  is  this  Self!  H^^Eo^thus^sees,  thinks  and 
knows,  enjoys  this  Self,  plays  with  this  Self,  has  this  Self 
alone  even  for  a  second,  finds  perfect  bliss  in  this  Self, 
becomes  the  lord  of  all,  gains  access  to  all  worlds  and 
beings.  Those  who  understand  otherwise,  betake  them- 
selves to  other  masters,  enjoy  only  the  mortal  world  of 
conditions,  find  no  access  to  all  beings  and  all  worlds. 

Chhandogyopanishad. 


THAT  which  is  ever  awake  even  in  sleep,  sending 
forth  the  variety  of  ideas,  is  the  Real  Self,  and  all  immor- 
tality ; — all  the  worlds  are  held  in  it  (as  it  were,  in  suspen- 
sion), there  is  nothing  which  transcends  it.  It  is  this. 
As  the  one  fire  pervading  the  universe  appears  in  so  many 
forms  in  the  variety  of  objects,  so  the  Inner  Self  of  all, 
ever  one,  appears  to  take  on  so  many  forms,  but  it  is  ever 
beyond  them.  As  the  sun  who  enlightens  everything 
has  nothing  whatever  to  do  with  the  numerous  ills  the 
eye  may  perceive,  so  the  Inner  Self  of  all,  ever  one,  has 


12  THE  UPANISHADS. 

no  connection  whatever  with  the  joys  and  sorrows  of  the 
world,  being  ever  beyond  them. 

Kathopanishad. 


THAT  is  the  real  Witness,  all  consciousness,  who  unites 
in  one  grasp,  the  actor,  act  and  the  variety  of  objects 
apart  one  from  the  other.  I  see,  hear,  smell,  taste  and 
touch, — in  this  form  does  the  Witness  unite  all  in  one 
continuous  consciousness,  even  like  the  lamp  suspended 
in  a  theatre.  The  lamp  in  the  theatre  takes  in  the  master, 
the  audience,  the  actors  and  all,  without  distinction,  in 
one  sweep  of  light,  and  continues  to  shed  the  same  light 
even  when  all  these  are  not  there. 

Panchadasi. 


The  Seer  of  thy  sight  thou  shalt  not  see;  the  Hearer 
of  thy  ear  thou  shalt  not  hear ;  the  Thinker  of  thy  thoughts 
thou  shalt  not  think ;  the  Knower  of  thy  knowledge  thou 
shalt  not  know — this  is  thy  Real  Self,  all-pervading, 
everything  besides  is  but  mortal. 

Brhadaranyakopanishad. 


Without  the  glass  there  is  no  possibility  of  a  sight 
of  the  reflection;  whence  then  could  there  be  any  possi- 
bility of  the  knowledge  of  name  and  forms  without  assum- 
ing that  which  is  Existence,  Consciousness,  and  Bliss? 

Panchadasi. 


He  pervades  the  earth  and  yet  transcends  it ;  the  earth 
knows  Him  not ;  the  earth  is  His  body :  He  controls  the 
earth  from  within; — He  is  thy  inner  Self  ever  immortal. 
He  pervades  water  and  yet  transcends  it;  water  knows 
Him  not;  water  is  His  body:  He  controls  water  from 
within ; — He  is  thy  inner  Self  ever  immortal.  *  *  *  * 
He  is  the  unseen  Seer ;  the  unheard  Hearer ;  the  unthought 
Thinker;  the  unknown  Knower.  There  is  no  Seer  other 
than  this;  no  Hearer  other  than  this;  no  Thinker  other 
than  this;  no  Knower  other  than  this.  THAT  is  thy 
inner  self,  ever  immortal;  all  besidtvis  mortal. 

Brhadaranyakopanishad, 


THE  ABSOLUTE.  13 

/       THAT  which  is  not  spoken  in  speech  but  that  whereby 

)  all  speech  is  spoken.     THAT  which  does  not  think  in  the 

/  mind  but  that  whereby  the  mind  proceeds  to  think. 

THAT  which  does  not  perceive  with  the  eye  but  that 

whereby  the  eye  receives  its  sight.    THAT  which  does  not 

hear  with  the  ear  but  that  whereby  the  ear  hears.    THAT 

which  does  not  breathe  the  breath  of  life  but  that  whereby 

life  itself  is  kept  up.     Know  thou  that  THAT  is  The 

Absolute,  not  this  that  people  worship. 

""  Kenopanishad. 

Immortal  Spirit  alone  is  THAT;  the  east,  west,  south 
and  north  is  all  THAT  :  This  wide  expanse  of  the  universe 
above  and  below  is  indeed  all  THAT. 

Mundakopanishad. 


In  the  beginning,  oh  good  one!    was  The  Absolute 
alone;   all  one  without  a  second. 

Chhandagyopanishad . 


Brahma,  Indra,  Prajapati,  all  the  gods,  the  five 
primordial  elements,  and  all  that  breathes,  or  moves 
about,  or  flies  above,  or  stands  unmoved, — the  whole 
uniyerse^exists  through  Thought^  depends  onjrhought^ 
Thought  is  its  stayj-^he  Thought  of  the  Absolute. 

A  itareyopanishad. 

This  Real  Self  is  all  intellect,  all  mind,  all  life,  all  eyes, 
all  ears,  all  earth,  all  water,  all  wind,  all  ether,  all  light, 
all  darkness,  all  desires,  all  peacefulness,  all  anger,  all 
quiet,  all  religious  merit,  all  religious  demerit;  It  is  the 
All,  It  is  this,  It  is  THAT. 

Brhadaranyakopanishad. 


.  TJhis  Real  Self  is  causeless,  without  a  second,  having 
no  within  Und  without ;  this  Self  is  The  Absolute,  the 
consciousness  of  all. 

Brhadaranyakopanishad. 


14  THE  UPANISHADS. 

Oh  Gar gi !  this  immutable  one  is  the  unseen  Seer,  the 
ainheard  Hearer,  the  unthought  Thinker,  the  unknown 
Knower ; — There  is  no  Seer  beside  this ;  no  Hearer  beside 
this;  no  Thinker;  no  Knower  beside  this.  In  this 
immutable  Essence,  oh  dear  Gargi!  is  interwoven  the 
essence  of  all  existence. 

Brhadaranyakopanishad. 


He  (Yajnavalkya)  said,  oh  Gargi !  the  knowers  of  The 
Absolute  thus  explain  the  ever  Immutable.  It  is  neither 
with  dimensions  nor  atomic,  neither  short  nor  long;  It 
is  not  red,  not  sticky,  not  light,  not  dark;  neither  air, 
nor  ether.  It  has  no  relation,  no  taste,  no  smell,  no  eye, 
no  ear,  no  speech,  no  mind,  no  light,  no  life,  no  mouth, 
no  form,  no  break,  no  without; — It  enjoys  nothing  or  is 
enjoyed  by  nothing. 

Brhadaranyakopanishad. 


Objects  transcend  the  senses;  the  mind  transcends 
objects;  the  intellect  transcends  the  mind;  the  mahat 
(i.  e.  cosmic  consciousness)  transcends  intellect  (*'.  e. 
individual  intellect) ;  the  avyakta  (i.  e.  the  undifferenced 
first  cause),  transcends  the  mahat;  the  Real  Self  transcends 
the  avyakta; — beyond  the  Real  Self  there  is  nothing 
which  can  transcend  It,  or  prevent  It  from  being  the  last 
essence,  the  last  resort  of  all. 

Kathopanishad. 


That  is  the  Great  Real  Self  who,  though  without  hands 
or  feet,  is  the  swiftest  of  approach ;  though  without  eyes 
or  ears,  sees  and  hears  everything;  though  uncompre- 
hended,  comprehends  everything  knowable. 

S'vetasvataropanishad. 


\  The  Absolute  is  never  born,  never  dead.  It  comes  out 
of  nothing  and  goes  into  nothing. — It  is  unborn,  eternal, 
immutable,  ever  unique,  never  destroyed  with  the  destruc- 
tion of  the  body.  If  the  killer  intends  to  kill,  or  if  the 
killed  thinks  He  is  killed,  both  of  them  do  not  Know; 
they  neither  kill  nor  are  killed.  It  is  smaller  than  an  atom, 
greater  than  the  universe,  It  is  present  in  the  heart  of 


THE  ABSOLUTE.  15 

all  beings.  The  glory  of  this  Self  is  realized  by  him  the 
whole  of  whose  sensibility  returns  to  a  state  of  placid 
calmness  through  absence  of  desire; — he  alone  passes  to 
the  other  side  of  this  ocean  of  sin  and  sorrow. 

Kathopanishad. 

Truth  alone  conquers,  not  falsehood,  the  divine  path 
stands  upheld  by  Truth;  sages  with  desires  put  out  by 
satiety  pass  over  it  to  the  great  treasure  of  Truth.  It 
(the  Truth)  is  all-embracing  yet  unthinkable,  all  light, 
minutest  of  the  minute  yet  ever  manifest.  It  is  farthest 
of  all  yet  ever  near  in  all  beings,  ever  present  in  the  hidden 
consciousness  of  all  which  passes  out  in  all  acts  of  mind 
and  body. 

Mundakopanishad. 


One  so  freed  from  the  bondage  of  senses  transcends  all 
material  relation,  and  becoming  all  supreme  light,  regains 
his  own  Self.  This  indeed  is  Self.  It  is  beyond  mortality, 
beyond  fear,  It  is  Truth ; — Truth  is  only  another  name  of 
The  Absolute. 

Chhandogyopanishad. 


There  cannot  be  any  room  for  separateness  in  that 
intransmutable,  formless,  characterless,  Absolute  Being 
which  is  beyond  the  relations  of  subject,  object,  instru- 
ment, etc.,  which  is  every  way  full  to  the  utmost,  like  the 
waters  surging  above  all  things  at  the  great  cyclic  deluge. 
In  it  merges  the  cause  of  illusion  like  darkness  in  light ; — 
there,  verily,  can  be  nothing  like  separateness  in  It,  the 
highest  Essence,  without  character,  and  ever  one  without 
a  second. 

Vivekachudamani. 


THAT  is  the  form  of  the  highest  Self  wherein  the 
world  of  subject  and  object  though  existing  does  not  exist, 
and  which  though  all  akasa  has  no  touch  with  it.  It  is  all 
void  and  yet  as  if  it  were  no  void,  the  world  is  naught  in 
it,  it  continues  to  be  completely  void  though  full  of 
numberless  worlds  upon  worlds. 

Yogavasishtha. 


16  THE  UPANISHADS. 

The  whole  of  this  cosmos  is  One  Self,  there  is  no  room 
for  the  idea  of  body  and  its  like.  THAT  is  all  that  is,  all 
bliss,  whatever  thou  seest  is  all  thought. 

Yogavasishtha. 


As  light  belongs  to  the  sun,  coldness  to  water,  and  heat 
to  fire,  so  do  existence,  consciousness,  bliss,  eternity, 
immutable  purity,  belong  by  nature,  to  THAT. 

Atmabodha. 


The  material  cause  of  this  illusion  is  none  other  than 
THAT;  the  whole  of  the  universe  is,  therefore,  THAT,  and 
nothing  else.  THAT  being  the  All,  causality  is  mere 
illusion; — the  real  Truth  being  thus  known  there  can  be 
no  room  for  the  slightest  separateness. 

A  parokshanubhuti. 


This  Real  Self  is  the  bridge,  the  support,  of  the  whole 
universe  which,  but  for  it,  will  be  nowhere. 

Chhandogyopanishad. 


THAT  is  all  bliss  of  every  kind;  Attaining  this  bliss 
one  realizes  his  nature  which  is  all  bliss. 

Taittiriyopanishad. 


THAT  therefore  is  the  last  measure  of  all  bliss. 

Taittiriyopanishad. 


The  one  ever-effulgent  stands  concealed  in  all  beings. 
It  pervades  every  knowable  object  and  is  the  Inner  Self 
of  all.  It  is  the  witness  of  all  action,  the  all-embracing 
resort  of  beings,  the  unaffected  seer,  all  thought,  unique, 
and  without  properties. 

S'vetasvataropanishad. 


It  has  neither  form  nor  instruments.  It  is  not  seen  as 
equal  to  or  greater  than  any  thing.  Its  transcendent 
power  is  heard  of  as  unimaginably  multifarious,  omnis- 
cience and  omnipotence  constitute  Its  very  nature. 

S'vetasvataropanishad. 


THE  ABSOLUTE.  17 

It  is  unborn,  ever  awake,  free  from  dream,  having  no 
form  or  no  name.  It  is  one  continuous  thought,  all- 
knowing.  There  is  no  metaphor  whatever  in  saying  this. 

Gaudapadacharya. 

This  oh  Satyakama  is  THAT  higher  as  well  as  lower. 
Science  and  nescience  all  is  THAT. 

Prasnopanishad. 


As  above  so  below,  as  below  so  above :  he  passes  from 
^death  to  death  who  here"fmds  the  least  shacTow  of  variety. 
There  is  no  variety  in  THAT.  It  should  be  grasped  by  the 
mind  alone.  He,  indeed,  passes  from  death  to  death  who 
here  finds  the  least  shadow  of  variety. 

Kathopanishad. 

As  a  hawk  or  an  eagle  having  soared  high  in  the  air, 
wings  its  way  back  to  its  resting-place,  being  so  far 
fatigued,  so  does  the  soul,  having  experienced  the  phenom- 
enal, return  into  Itself  where  it  can  sleep  beyond  all 
desires,  beyond  all  dreams. 

Brhadaranyakopanishad. 

The  sun  does  not  shine  there  nor  the  moon  nor  the 
stars  nor  even  these  lightnings,  least  of  all  this  fire ;  every- 
thing becomes  enlightened  in  its  light,  the  whole  of  this 
shines  through  Its  lustre. 

Kathopanishad. 


PART  m. 

THE   REAL   SELF. 

A  particle  of  Its  bliss  supplies  the  bliss  of  the  whole 
universe,  everything  becomes  enlightened  in  Its  light; 
nay  all  else  appears  worthless  after  a  sight  of  that  essence ; 
— I  am  indeed  of  this  Supreme  Eternal  Self. 

Vijnananauka . 


The  power  of  sun,  moon,  fire  and  even  of  speech  having 
exhausted  itself;  the  senses  being  all  extinguished.  THAT 
which  stands  self -illumined,  beyond  all  relations,  sending 
forth  this  universe  of  ideas,  and  all  thought,  is  shown 
to  be  the  Inner  Self  of  all. 

Svarajyasiddhi. 


I  am  without  character,  without  action,  without 
imagination,  without  relation,  without  change,  without 
form,  without  sin,  all  eternity,  ever  liberated. 

A  tmabodha. 


If  thou  objectest  "how  I  should  grasp  this?"    Pray  do 
not  grasp  it, ;  _fpr  the  residui^m  after  alljrrasping  is  at 

Panchadasi. 


Where  is  the  man  who  doubts  the  fact  of  his  own 
existencej*  If  such  a  one  be  found,  he  should  be  told  that 
jie  himself,  ^^^^oJlius^dojiMsi^ 

Svatmanirupama  . 


No  other  knowledge  is  necessary  in  knowing  one§  self, 
for  the  Self  is  all  knowledge;  —  the  lamp  requires  not  the 
light  of  another  lamp  for  its  own  illumination. 

Atmabodha. 


18 


THE  REAL  SELF.  19 

Setting  aside  every  thing  which  becomes  the  object  of 
knowledge  in  this  world,  there  yet  remains  a  residuum, 
the  real  essence  of  knowledge.  The  knowledge  that  this 
ie  the  Real  Self,  is  true  knowledge  of  the  Self. 

Panchadasi. 


It  is  the  ear  of  ears,  the  mind  of  minds,  the  speech  of 
speech,  the  breath  of  breaths,  the  eye  of  eyes.  The  wise 
transcending  these  (i.  e.  the  physical  ear,  mind,  etc.)  and 
renouncing  this  world  of  experience,  rest  in  eternal 
immortality. 

Kenopanishad. 


This  Self  in  my  heart  is  smaller  than  a  grain  of  rice 
or  barley  or  mustard,  smaller  than  a  grain  of  the  Syamaka 
or  even  than  a  part  of  its  part.  And  yet,  this  Self  in  my 
heart  is  bigger  than  the  earth,  more  extensive  than  the 
atmosphere,  wider  than  the  sky,  greater  than  all  these 
worlds  together.  It  is  all  action,  all  desire,  all  smell,  all 
taste;  It  pervades  all  that  is;  It  is  void  of  speech,  and 
all  other  senses;  ever  indifferent  to  good  or  evil.  This 
indeed  is  the  Self  in  my  heart,  this  indeed  is  the  Real  Self. 
He  becomes  this  Real  Self,  after  passing  away  from  here, 
who  has  faith  in  the  Self,  and  has  no  doubt  whatever. 

Chhandogyopanishad. 


All  this  is  the  One  Self,  this  Self  is  the  Universal  Self. 

Mandukyopanishad. 

Asthe  fool  with  eyes  all  bedimmed^sees  the  sun  all 

ISQ5sSli^il^IoHlL^i^£i^i^32is'B5EH^ 
nTbondageL  onjyjto  the jKicSnir^riGusion._   T  am  this 

"plireSeTfwhose  Tormis~all  eternal  consciousness. 

Hastamalakastotra. 


It  is  the  one  pervading  all,  but  ever  untouched  by  any, 
and  therefore  ever  pure,  and  all  clear,  like  the  all-pervading 
Akasa.  I  am  this  pure  Self  whose  form  is  all  eternal 
consciousness. 

Hdstamalakastotra, 


20  THE  UPANISHADS. 

It  is  without  mind,  without  eyes,  without  any  similar 
means  of  relating  itself  to  the  objective.  But  neverthe- 
less, it  is  the  mind  as  well  as  the  eye  of  all  minds  and  all 
eyes,  nay  the  means  of  means; — Its  form  being  ever 
incomprehensible  by  the  mind,  the  eyes  and  the  rest. 
I  am  this  pure  Self,  all  eternal  consciousness. 

Hastamalakastotra. 


I  am  indeed  that  Supreme  eternal  Real  Self  which  is 
all  bliss;  all  light;  beyond  illusion;  beyond  conditions; 
realizable  only  in  the  idea  "I  AM." 

Vijnananauka. 


It  is  this  infinite  atom,  all  this  is  that  Self  from  end  to 
end,  It  is  the  Truth,  It  is  the  Self ;— oh  S'vetaketu !  THOU 
ART  THAT. 

Chhandogyopanishad. 


As  a  lump  of  salt  melted  in  water  cannot  be  experienced 
by  the  eye,  but  only  by  the  tongue,  so  indeed  the  ever- 
existent  Real  Self  shining  in  the  depth  of  the  heart,  cannot 
be  realized  by  the  external  senses,  but  only  by  the  light 
of  that  sympathetic  awakening  which  comes  from  the  word 
of  a  teacher.  THOU  indeed  ART  this  REAL  SELF, 
not  the  phenomenal  that  appears  around. 

Svarajyasiddhi. 


The  ocean  transformed,  through  the  action  of  clouds, 
into  the  form  of  rivers,  etc.,  ceases  to  be  itself;  so  indeed 
hast  thou  forgotten  thyself  through  the  power  of  condi- 
tions. Oh  friend !  remember  thy  full  Self,  THOU  ART 
THE  REAL  SELF,— the  ground  of  existence— the  ALL. 

Svarajyasiddhi. 


Where  there  is  anything  like  duality  there  alone  does 
one  see  another;  there  alone  does  one  smell  another; 
there  alone  does  one  hear  another;  there  alone  does  one 
speak  to  another ;  there  alone  does  one  think  of  another ; 
there  alone  does  one  know  another.  But  when  all  is  One 


THE  REAL  SELF.  21 

Self  to  him,  what  should  he  smell,  and  with  what?  what 
should  he  see,  and  with  what?  what  should  he  hear,  and 
with  what?  what  should  he  speak  of,  and  with  what? 
what  should  he  think  of,  and  with  what?  what  should 
he  know,  and  with  what  ?  By  what  indeed  should  that 
be  known  through,  which  knows  everything?  By  what 
should  the  Knower  be  known? 

Brhadaranyakopanishad . 


It  is  not  attainable  by  the  most  constant  attendance 
at  lectures.  For  many,  though  hearing  numerous  such, 
never  know  what  It  is.  Strange  indeed  is  the  speaker 
who  speaks  of  It ;  stranger  still  who  obtains  It ;  but  most 
strange  of  all  is  he  who,  being  properly  instructed  by  a 
competent  teacher  realizes  It  in  himself  and  all. 

Kathopanishad, 


PART  IV. 

THE   WAY. 

f  Till  Study  should  not  allay  in  thee  the  sense  of  separate- 
\ness,  the  mind_cannot  take  on  the  form  oT  that  essence^ 
[and  tEou  canst^ not  realizeJThe  Real  SelL  Four  indeecL 
/  are  the  gatekeepers  at  the^  entrance  of  the  palace  of 
I  liberation: — (1)  Self-restraint,  (2)  Contemplation,  (3) 
Contentment,  (4)  Company  of  the  Wise. 

Yogavasishtha. 


Hgalone_escapes  from  the  web  ofjllusion^in  this  world, 
(eveiTlike  the  lord  of  beasts  from  the  frap  which  holds 
him  fast,)  who,  With  all  acts,  all  pleasures,  attuned  to  the 
Supreme  Aim,  puts  forth  strong  personal  effort  in  that 
behalf. 

Yogai'asishtha. 


Trees  continue  to  vegetate,  and  so  do  live  on  beasts 
and  birds;  he  alone  lives  whose  mind  lives  not  in  conse- 
quence of  taking  on  a  variety  of  forms.  All  holy  writ  is 
so  much  burden  to  him  who  has  no  discrimination,  all 
philosophy  is  so  much  burden  to  him  whose  germ  of  desire 
IsLnot  destroyed :  the"mind  is  so  much  burden  to  him Twno 
has  not  acquired  self-control,  the  body  is  so  much  burden 
to  him  who  knows  only  the  anatman  (non-self.) 

Yogavasishtha. 


There  can  be  no  man  more  despicable  than  him  who 
does  not  put  into  practice  the  words  of  the  proficient 
teacher,  who  explains,  with  great  pains,  the  Real  Truth, 
on  being  questioned. 

Yogavasishtha. 

All  desire  is  ignorance,  the  destruction  of  desire  is 
liberation,  and  this  liberation  oh  Rama !  is  easily  brought 

22 


THE  WAY.  23 

about  only  by  ceasing  to  desire.  The  mind  experiences 
bondage  from  the  firm  conviction  "I  am  not  the  Real 
Self."  It  realizes  entire  freedom,  from  the  equally  firm 
conviction  "I  am  the  Real  Self." 

Yogavasishtha. 


He  continually  sees  the  Real  Self,  who  studies  to  unify 
philosophy,  and  the  teacher's  explanations,  with  the  facts 
of  his  own  consciousness. 

Yogavasishtha. 


The  light  breaking  in  upon  the  mind  should  not  be 
excluded  -by  that  false  logic  which  puts  forth  unholy 
guesses  of  every  kind  up  to  the  obliteration  even  of  the 
facts  of  consciousness. 

Yogavasishtha. 


With  no  confidence  in  the  facts  of  his  own  conscious- 
ness, and  with  the  obvious  endlessness  of  argumentation, 
how  would  he  who  poses  himself  as  a  Professor  of  Logic, 
obtain  conviction  of  Truth?  If  argumentation  is  meant 
as  a  help  to  the  intellect,  you  are  welcome  to  argue  in 
accord  with  the  facts  of  your  consciousness,  but  certainly 
not  to  argue  without  aim,  in  any  line  you  choose. 

Panchadasi. 


The  sense  of  this  can  never  be  gathered  by  Intellect 
alone,  oh  beloved  one!  it  leads  to  real  knowledge  only 
when  used  by  one  who  really  knows.  This  knowing  is 
that  which  thou,  oh  child  of  truth !  hast  already  acquired ; 
— oh  Nachiketas!  there  indeed  can  be  no  better  questioner 
than  Thyself. 

Kathopanishad. 

This  Self  is  not  realizable  by  study,  nay  not  even  by 
intelligence  or  much  learning.  The  Self  unfolds  its  full 
essence  to  him  alone  who  applies  his  self  to  Self.  He 
who  has  not  given  up  the  ways  of  vice,  he  who  is  not 
able  to  control  himself,  he  who  is  not  at  peace  within, 
he  whose  mind  is  not  at  rest,  can  never  realize  the  self, 
though  full  of  all  the  learning  in  the  world.  That  which 


24  THE  UPANISHADS. 

lies  at  the  root  of  all  distinctions  of  caste  and  creed  is  its 
food,  even  death  itself  is  its  drink; — who,  not  so  prepared, 
can  know  what  It  is? 

Kathopanishad . 


How  can  books  enlighten  that  lump  of  clay  fashioned 
in  the  form  of  man,  who  does  not  in  any  manner  realize 
the  Truth  explained  to  him  with  all  possible  clearness. 

Naishkarmyasiddhi. 


We  rejoice  with  those  whom  we  recognize  as  centered 
in  Self  Realization;  the  rest  we  pity;  with  the  deluded 
we  do  not  care  to  argue. 

Panchadasi. 


Talk  as  much  philosophy  as  you  please,  worship  as 
many  gods  as  you  like,  observe  all  ceremonies,  sing 
devoted  praises  of  any  number  of  deities; — liberation 
never  conies,  even  at  the  end  of  a  hundred  kalpas,  without 
realization  of  the  Oneness  of  Self. 

V '  ivekachudamani. 


Who   knows  Spiritual   Consciousness   passes   beyond 
death,  and  enters  Immortality. 

Isopanishad. 


The  Good  is  one  thing,  the  Agreeable  another;  men 
find  them  in  a  variety  of  objects  and  become  bound,  one 
way  or  other.  He  who  attaches  himself  to  the  Supreme 
Good  reaps  the  highest  bliss ;  he  who  persues  the  Agree- 
able  is  cheated  of  the  real  object  of  existence. 

Kathopanishad. 


These,  the  Good  and  the  Agreeable,  thou  knowest, 
are  opposed  one  to  the  other  in  their  very  nature,  and 
having  entirely  different  results  in  store.  Oh  Nachikelasf 
the  various  desires  I  propose  to  thee  fail  to  move,  thou 
art  really  devoted  to  the  Agreeable  alone.  Groping  about 
in  its  night,  fools  flatter  themselves  with  wisdom  and 
learning,  and  continue  to  tumble  about,  without  end,  like 
the  blind  led  by  the  blind. 

Kathopanishad;  Mundakopanishad. 


THE  WAY.  25 

The  lyre  with  all  the  beauty  of  its  make,  and  the 
melody  of  its  music,  serves  at  best  to  please  the  hearer; 
it  cannot  lead  to  universal  empire.  In  the  same  manner 
all  the  flow  of  speech,  all  the  stream  of  sweet  words,  all  the 
skill  expended  in  explaining  philosophy, — all  that  the 
learned  call  learning,  has  the  senses  and  mind,  not  the 
Self,  for  its  end.  Vain  is  the  study  of  philosophy  if  it 
leads  not  to  the  Essence,  equally  vain  is  all  philosophy 
if  the  Essence  is.  realized. 

^  Vvvekachudamani. 


Disease  disappears  not  with  the  mere  name  of  medi- 
cine, but  by  actually  swallowing  it.  Talking  of  the  Self, 
without  proper  realization,  can  never  bring  about  libera- 
tion. Till  the  objective  is  not  dissolved  in  the  subject; 
till  the  Essence  of  Self  is  not  realized;  no  liberation  can 
come  from  speaking  Its  mere  name — all  the  fruit  of  such, 
activity  is  only  waste  of  so  much  breath. 

Vivekachudamani, 


PART  V. 

THE    STUDENT. 

The  knowing  intellect  skilled  in  grasping  the  pros  and 
cons  of  every  theme,  and  cleared  of  all  dross  by  the  means 
just  described,  is  the  true  aspirant  after  self-knowledge, 
i  Discrimination,  "non-attachment, J  self-control  and  its 
accompaniments,  Iteen  desire  of  liberation,  these  make  one 
fit  to  inquire  after  The  Real  Self. 

Vivekachudamani. 


This  Self  cannot  be  realized  by  want  of  spiritual 
strength,  by  indifference,  by  austerities  unaccompanied 
with  renunciation.  The  self  of  that  knower  who  applies 
himself  to  Self  with  the  means  described  enters  the  Great 
Self.  Sages  having  found  It,  stand  ever  content  in 
Spiritual  Consciousness;  remain  centered  in  the  Self, 
being  free  from  all  attachment,  and  always  at  peace  within 
and  without.  They  find  the  unconditioned  and  all- 
pervading,  and  realizing  It  within,  become  one  with  the 
All.  With  faith  firmly  fixed  in  the  teaching  of  the 
Yogis,  with  the  mind  entirely  purified  through  renuncia- 
tion and  Spiritual  Consciousness,  ascetics,  one  with  the 
immortal,  become  one  with  the  Real  Self  at  the  moment 
of  dissolution. 

Mundakopanishad. 


In  the  air  or  in  water  no,  mark  is  seen  of  the  passagejrf 
bircTs  or  fishes  \  so  is  entirely  inscrutable  the  passage  of  the 
Tchowers  of  ffie  Self. 

Sankaracharya, 

The  eye   perceives  not  sound,   being  dissimilar  by 
nature ;  the  material  eye  cannot  see  the  spiritual  self. 

Naishkarmyasiddhi. 


26 


THE  STUDENT.  27 

As  the  face  is  fully  reflected  in  a  clear  glass,  so  in  the 
true  seeker  the  Spirit  is  reflected  in  the  intellect. 

Atmapurana. 


^ 

He  knows  who  finds  a  teacher  ;  he  then  delays  only  so 
long  as  he  is  not  free  from  the  body,  for  on  being  so  free 
he  is  one  with  the  All. 

Chhandogyopanishad. 

Having  obtained  this  priceless  birth,  with  all  the  senses 
in  their  full  activity,  he  who  does  not  understand  the  good 
of  Self,  destroys  himself. 

Mahabharata. 


The  boat — .this  body — has  been  chartered^  by  thee  at 
the  heaviest  price — all  thy  good  agts^to  cross  over  to 
the  other  side  of  this  ocean  of  sin  and  sorrow.  Pray  pass 
on  before  it  breaks. 

Miscellaneous. 


Those  who  destroy  their  Self,  go,  after  death,  to  the 
sphere  called  Asurya  (without  the  sun),  all  enveloped  in 
thick  darkness. 

Isopanishad;  Brhadaranyakopanishad. 


PART  VI. 

THE  TEACHER. 

Till  thy  mind  reaches  the  stage  of  intuitive  develop- 
ment, follow  what  is  assured  thee  by  teachers,  books  and 
the  logical  instruments  of  knowledge.  When  thus  is  burnt 
j>ut  all  latent  desire,  and  the  Thing  is  realized,  thou 
shouldst  not  hesitate  to  give  up  all  concern  even  with 
these,  however  good  or  useful  they  be. 

Yogavashitha. 

By  my  book  is  meant  all  that  is  written  by  way  of  ex- 
plaining the  facts  of  nature,  by  great  souls  free  from  likes 
and  dislikes,  with  eyes  trained  to  observation  and  reason. 
Those  resolute  souls  who  are  full  of  the  highest  goodness, 
who  are  equal  to  all,  and  who  are  possessed  of  a  tact 
peculiar  to  themselves,  are  the  really  wise. 

Yogavasishtha. 


I,  thus  informed,  am  yet  only  versed  in  the  words  of 
the  Mantras  (the  sacred  hymns),  I  know  nothing  of  Self. 
I  have  heard  from  sages  of  your  stamp  that  the  knowerjrf. 
Self  rises  above  all  sorrow.  With  all  my  learning,  I  am 
fulf  oT discontent  and  sorrow,  oh  Lord!  take  me  to  the 
other  side  of  this  ocean  of  misery. 

Chhandogyopanishad. 


This  Real  Self  should  be  explained  by  the  father  to  his 
eldest  son,  or  by  the  teacher  to  a  properly  sympathetic 
pupil,  and  to  no  one  else. 

Chhandogyopanishad. 


Oh  Rama!  the  cause  of  Self-Realization  is  none  other 
than  the  pupil's  own  intelligence. 

Yogavastshtha. 


THE  TEACHER.  29 

One  course  leads  to  success  in  one  birth  or  many,  by 
gradual  practice  after  the  manner  pointed  out  by  the 
teacher;  the  other  leads  soon  to  real  Spiritual  Conscious- 
ness through  the  Self,  aided  even  by  intellectual  develop- 
ment, even  like  the  fall  of  the  fruit  from  above. 

Yogavasishtha. 


Having  supported  Self  by  Self,  of  one's  own  accord, 
through  reflection,  one  should  carry  this  deer — his  own 
mind — across  the  ocean  of  delusion,  this  world. 

Yogavasishtha. 


(Tell  me  what  thou  seest  as  other  than  religion  and  non- 
religion,  other  than  these  effects  or  their  causes,  other 
than  that  which  is  past  and  that  which  is  yet  to  come. 

Kathopanishad. 


S'aunaka,  the  rich  householder,  approached  Angirasa 
in  due  formality,  and  asked  oh  Lord !  Teach  me  that  whose 
knowledge  leads  to  the  knowledge  of  all  that  is ! 

Mundakopanishad. 


The  ultimate  aim  of  all  the  Vedas,  the  final  result  of  all 
austerity,  the  object  of  keeping  the  period  of  studentship, 
I  describe  to  thee  in  brief : — it  is  the  syllable  "AUM."  This 
is  the  symbol  of  the  immutable  self;  this  is  the  highest 
Essence.  It  becomes  whatever  he  desires  to  him  who 
knows  this,  the  ever-unchangeable.  This,  indeed,  is  the 
highest  support,  the  greatest  help,  betaking  himself  to 
this  he  becomes  glorified  in  THAT. 

Kathopanishad. 


The  knower  of  the  Self  attains  to  the  Supreme ;  hence 
it  is  said  "The  Self  is  Being,  Consciousness,  Limitlessness." 
He  who  realizes  this,  present  in  the  intellect,  as  well  as  in 
the  highest  Akasa,  has  access  to  the  fruition  of  all  desire 
whatever,  at  one  sweep,  being  one  with  all-seeing  Self. 

Taittiriyopanishad. 


This  cosmos  is  all  Soul;  all  ceremonial ;  all  austerities ; 
the  highest  immortal  Self.    He  who  realizes  this  in  the 


30  THE  UPANISHADS. 

v  cavity  of  the  heart,  easily  scatters  into  nothing,  oh  good 
one !  the  knot  of  Illusion,  even  in  this  life. 

Mundakopanishad. 


The  wise  knowing,  through  the  practice  of  subjective 

concentration,  the  All-effulgent  One,  extremely  difficult 

*    to    see;     concealed    deep    beyond    everything;     shining 

through  all  acts  in  every  heart ;  inaccessible ;  and  without 

beginning;  they  transcend  all  pleasure  and  all  pain. 

Kathopanishad. 


He  who  sees  himself  in  All,  and  All  in  himself,  attains 
to  the  empire  of  Self,  thus  worshipping  Self  and  looking  on 
all  things  with  equal  eye. 

Manu. 


Knowing  the  great  all-pervading  Self,  through  whom 
is  experienced  the  whole  of  dream  and  waking,  the  wise 
never  become  subject  to  sorrow. 

Kathopanishad. 

As  surely  as  water  showered  on  a  table-land  seeks  the 
lower  ground,  so  indeed  does  one  seeing  variety  in  the 
attributes  of  Personality,  become  attached  to  them  in 
future.  As  water  poured  upon  a  clear  even  surface 
stands  ever  pure  and  undefiled,  so  stands  the  Self  of  the 
silent  knower. 

Kathopanishad. 


This  body  is  the  city,  with  nine  gates,  wherein  dwells 
the  unborn,  unfailing  Consciousness.  He  who  knows 
this  well  never  comes  to  grief,  and  is  liberated  twice  over. 

Kathopanishad. 


These  rivers  flowing  to  and  gaining  the  ocean  lose 
themselves  in  it,  lose  even  their  name  and  form,  and 
become  included  in  the  name  "Ocean."  So  do  all  the 
sixteen  forms  of  the  objective  flowing  to  and  gaining  the 
Self  become  lost  in  Him.  They  lose  even  their  name  and 
form,  and  become  included  in  the  Self.  This  Self  is  the 
immortal,  transcending  all  forms  of  the  mortal,  This  is 


TH17  TEACHER.  31 

thus  summed  up: — That  death  may  not  overpower  thee, 
know  the  only  knowable,  the  Self,  in  whom  are  centred 
all  forms  like  the  radii  of  a  chariot- wheel  in  its  hub. 

Prasnopanishad. 


Know  that  one  Self  alone  with  which  are  bound  sky, 
earth,    atmosphere,    mind,    and    all    the    vital    breaths. 
"     Leave  aside  all  other  speech.     This  alone  is  the  bridge 
over  the  gulf  of  this  world  to  Immortality. 

Mundakopanishad. 


The  Brahmans  disown  him  who  knows  other  than  Self 
as  a  Brahman.  The  Ks\atriyas  disown  him  who  knows 
other  than  Self  as  a  Kshatriya.  The  people  disown  him 
who  knows  other  than  Self  as  the  people.  The  gods 
disown  him  who  knows  other  than  Self  as  a  god.  The 
spirits  disown  him  who  knows  other  than  self  as  a  spirit. 
Everything  disowns  that  which  knows  other  than  Self 
as  the  thing.  The  Brahmans;  the  Kshatriyas;  the  peo- 
ple; the  gods;  the  spirits;  everything; — is  Self. 

Brhadaranyakopanishad. 


That  Self  which  is  beyond  sin,  decay,  dejjth,  sorrow  ; 
which  requires  no  food  nor  drink;  which  is  all  accom- 
plished  desire,  all  fulfilled  thought  ;  should  be  looked  for, 
should  be  inquired  after.  He  gains  access  to  all  worlds, 
has  all  his  desires  fulfilled,  who,  having  known  this  Self, 
realizes  It  fully  in  himself  and  all. 

Chhandogyopanishad. 


Said  Yajnavalkya  to  the  Emperor  Janaka:  The 
same  has  been  explained  by  the  Vedas  as  well:  this, 
indeed,  is  the  eternal  glory  of  him  who  has  realized  The 
Absolute.  It  neither  grows  nor  is  diminished  by  doing, 
or  not  doing,  any  act.  The  knower  knows  this  very  truth. 
Knowing  this,  he  is  not  affected  by  any  Karma  whatever, 
all  being  as  sin  to  him.  The  heat  of  his  senses  cools 
down  into  that  calmness  of  mind  which  follows  on  absence 
of  desire;  All  kind  of  latent  attachment  leaves  him; 
No  conditions  disturb  him  ;  Ecstasy  environs  him,  —  who 
knowing  thus  sees  Self  in  Self,  sees  the  All  as  Self.  No 


32  THE  UPANISHADS. 

good  or  evil  touches  him ;  he  transcends  all  good  and  all 
evil.  The  fulfilment  or  non-fulfilment  of  any  secular  or 
temporal  act  affects  him  not,  he  having  reduced  them  all  to 
nothing.  He  is  beyond  all  form;  beyond  all  desire; 
beyond  all  doubt.  This  is  the  real  Spiritual  Consciousness, 
this  is  the  real  condition  of  Spirit. 

Brhadaranyakopanishad. 

I  know  this  Self  to  be  the  All,  the  Great  Self,  all 
effulgence,  transcending  all  darkness.  Knowing  this,  one 
can  transcend  even  death ; — there  surely  is  no  other  road 
out  of  this  world. 

S'vetasvataropanishad. 


Like  and  dislike  do  not  cease  to  affect  him  who  yet 
relates  himself  to  the  body;  these  never  touch  him  who 
has  disembodied  himself,  mentally. 

Chhandogyopanishad. 

As  oil  is  found  in  sesamum-seeds;  as  ghee  is  found  in 

curds;   as  water  is  found  in  water-courses;   or  as  fire  is 

^ found  in  the  gram- wood:  so  is  the  Self  seen  in  Self  by  him 

wlio  tries  to  realize  It  through  universal  love  and  perfect 

control  over  mind  and  body. 

S'vetasvataropanishad. 


Brahmans  and  others  desirous  of  knowing  It,  know  It 
by  the  study  of  the  Vedas;  by  sacrifice :  by  ascetic  prac- 
tices unaccompanied  with  desire; — knowing  It  they  be- 
come the  Silent  Ones.  Brhadaranyakopanishad. 

Having  explained  the  Vedas  to  his  pupil,  the  teacher 
thus  enjoins  him :  Tell  the  truth ;  go  by  religious  forms ; 
never  disregard  thy  proper  study;  and  having  satisfied 
thy  teacher  do  not  put  an  end  to  thy  line. 

Taittiriyopanishad. 


Three  are  the  stays  of  religion : — Sacrifice,  Study,  and 
Charity. 

Chhandogyopanishad. 


THE  TEACHER.  33 

He  who  knows  It  the  immutable  Spirit  thus;  and  he 
who  does  not  know  It  thus ;  both  perform  Karma  by  It. 
Wisdom  and  Ignorance  admit  of  innumerable  varieties; 
that  alone  which  is  done  with  knowledge,  faith,  and 
complete  surrender,  becomes  powerful  for  good. 

Chhandogyopanishad. 


Even  like  the  radii  fixed  in  the  hub  of  a  chariot-wheel, 
is  He,  the  Eternal  one,  pervading  everything,  and  appear- 
ing as  many,  after  the  forms  of  the  intellect.  Meditate 
on  this  thy  Self  as  the  syllable  Aum.  May  you  be  ever 
happy  in  the  realization  of  THAT  which  transcends  all 
darkness. 

Mundakopanishad. 


Seeing  the  whole  universe  subject  to  the  law  of  causa- 
tion, the  Brahmans  understands  that  there  is  nothing 
other  than  the  Self  which  is  the  causeless  uncreate,  and 
finding  no  use  in  acting  up  to  the  ideals  of  the  world  feels 
supreme  contempt  for  everything.  He  then  repairs.  wjth_ 
holy  grass  in  hand,  totheteacher/  well-versed  in  sacred 
lore  and  full  of  theifealization  ofSpirit,  to  inquire  after 
the  Eternal.  The/knower  explains  to  him,  who  with 
mind  free  from  all  egoism,  and  with  the  senses  turned 
within,  repairs/to  him,  thus  questioning,  that  Inner 
Doctrine  whic>i  reveals  the  eternal  Self,  the  highest  Truth. 

Mundakopanishad. 

The  ^nief  help  to  self-realization  is,  however,  that 
reflection  which  comes  ot  one's  own~efrort~----An  the  rest, 
Including  the  teacher's  grace,  and  so  forth,  are  but  subor- 
dinate means  to  the  end.  Attend,  therefore,  carefully 
to  the  principal  means. 

Yogcwasishtha, 


PART  VII. 

THE   LESSON. 

Beyond  desire;  without  parts;  above  egoism;  being 
or  non-being; — whatever  Thou  art,  Thou  canst  not 
escape  from  being  the  Self.  Thou  destroyest ;  protectest ; 
givest;  shinest;  speakest;  though  ever  free  from  egoism ; 
— wonderful  is  the  power  of  Maya,  illusion. 

Yogavasishtha. 


He  thought:  I  may  become  many  and  multiply.  He 
objectified  himself  and  evolved  all  this,  everything 
whatever.  Having  evolved  this,  he  entered  into  it ;  and 
entering  became  all  positives  and  all  negatives,  all 
spirit  and  all  matter,  all  infinite  and  all  finite. 

Taittiriyopanishad. 


Then,  when  It  was  all  Unmanifest,  It,  of  itself,  became 
manifest  through  name  and  form,  endowing  everything 
with  this  or  that  name,  and  this  or  that  form.  All  things 
even  till  now  are  defined  by  some  name  and  some  form. 
This  is  all  the  import  of  Its  entering  in  the  objective 
evolved  from  itself. 

Brhadaranyakopanishad. 


Dadhyangatharvana  thus  described  this  "Divine 
Honey"  to  the  As-vinikumaras;  the  seer  telling  what  he 
saw,  describing  It  as  taking  on  a  separate  form  with  every 
form.  The  ever-effulgent  is  understood  to  take  on  many 
forms  through  illusion  solely  for  the  purpose  of  self- 
realization. 

Brhadaranyakopanishad. 


The  one  who  is  self-enlightened,  becomes  everything 
from  the  highest  to  the  lowest;   becomes  the  many  in 


34 


THE  LESSON.  35 

dreams,  and  as  it  were,  enjoys  all  pleasures,  laughs  a 
hearty  laugh  with  friends,  or  feels  the  sense  of  fear  on 
seeing  cause  for  it. 

Brhadaranyakopanishad. 

In  dreams  there  are  in  reality  no  chariots;  no  horses, 
not  even  the  course  on  which  the  chariot  may  run;  and 
yet  all  these  are  mentally  created  in  a  moment.  There 
are  in  reality  no  joys ;  no  pleasures ;  no  delights ;  and  yet 
all  are  mentally  seen  and  felt  at  the  instant.  There  are 
in  reality  no  ponds,  no  lakes,  no  rivers;  and  yet  all  are 
there  at  the  merest  thought.  This  power  of  evolving  any 
number  of  forms  from  Itself  is  the  Creative  Power  of  the 
One. 

BrahadaranyakopanisJiad. 


This,  therefore,  is  the  Truth.  As  from  fire  well  lighted, 
fiery  sparks  flow  off  in  all  directions  by  the  thousand,  so 
do  all  beings  of  every  variety  come  out,  oh  good  one !  from 
the  ever  Immutable,  and  are  resolved  also  into  the  same. 
It  is  the  self -illumined,  formless,  Spirit,  all  within  and  all 
without ;  unborn ;  without  breath ;  without  mind ;  above 
all  conditions ;  beyond  the  eternal  cause  of  the  phenomen- 
al. 

Mundakopanishad. 


Camphor  and  the  like  never  cease  to  emit  fragrance, 
though  kept  in  any  place  whatever.  The  whole  of  the 
phenomenal  may,  in  the  same  manner,  be  seen  in  that 
which  is  all  consciousness.  As  the  bracelet  is  in  the  gold ; 
as  water  is  in  the  mirage,  or  even  as  a  wall  stands  round 
the  city  seen  in  dream;  so  subsists  the  form  of  every 
object  in  the  subject. 

Yogavasishtha. 


He  who  generally  knows  everything,  knows  the  same 
particularly  also;  this  omniscience  is  the  only  austerity 
known  to  him. 

Mundakopanishad. 


As  the  statue  pre-exists  in  the  wood;   and  a  statue 


36  THE  UPANISHADS. 

exists  again  in  every  limb  of  that  statue;  and  so  on  ad 
infinitum,  so  does  this  gigantic  statue — the  Kosmos — 
exist  in  the  One. 

Yogavasishtha. 


The  wise  realize  everywhere  THAT  which  is  beyond 
sight;  beyond  grasp;  which  has  no  relation  whatever; 
which  has  no  form ;  which  has  no  eye  and  no  ear,  no  hand, 
no  foot;  which  is  eternal,  all-pervading,  smallest  of  the 
small,  ever  immutable,  the  source  of  all  being.  As  a  spider 
spins  out  his  web  from  within  himself  and  draws  it  in 
at  pleasure ;  or  as  herbs  grow  out  of  the  earth ;  or  as  hairs 
grow  out  of  the  living  man,  so,  indeed,  does  evolve  the 
Kosmos  from  the  ever  unchangeable  One. 

Mundakopanishad. 


This  Asvattha-trez,  with  root  upward  and  branches 
extending  below,  stands  eternally  thriving ;  it  is  the  spot- 
less, it  is  as  the  Self,  that  verily  is  the  Immortal ;  all  worlds 
subsist  in  it,  nothing  can  transcend  It.     This  is  THAT. 
\    Through  It  burn  fire ;  through  It  shines  the  sun ;  through 
It  thunders  Indra;   through  It  blows  the  wind.     If  thou 
.fajlest  in  this  world  to  see  the  Light  before  the  dissolution 
jpfthy  body,  thoiihast  before{hee^a~pa^ageji^anoth^r 
"body  through  wor!4s  and  creations^ 

Kathopanishad. 

As  consciousness  bears  witness  to  itself,  or  as  separate- 
ness  bears  out  separateness,  so  is  illusion  sufficient,  of 
itself,  to  bear  out  itself  and  everything  in  contains.  This 
indeed  is  Illusion,  capable  of  bringing  about  things  and 
events  beyond  conception; — it  deludes  all  in  the  whirl 
of  its  illusive  action. 

Svarajyasiddhi. 


I 


The  Self-Existent  inflicted  a  curse  on  the  senses  in 
endowing  them  with  a  teri3ea€j£jto  ob jectivize ;  it  is 
hence  that  they  tend  to  objects  without,  and^rfot  to  thc_ 
subject  within.  Some  rarejSages  desirous  of  immortality 
"seeThe  SelfJ  turning  'tSelrey^\^j.thint  Children  find 
pleasure  in  the^bject!wrs®d~^ecomTDound  in  the  ex- 


THE  LESSON.  37 

pansive  net  of  death;  the  wise  knowing  immortality  as 
the  only  thing  stable,  care  not  to  desire  anything  of  the 
impermanent. 

Kathopanishad. 


Self  is  the  rider  on  the  chariot  of  this  body  guided  by 
the  intellect  as  charioteer,  drawn  by  the  senses  as  power- 
ful horses,  controlled  by  way  of  the  mind  serving  for  the 
reins.  Thus  runs  the  vehicle  over  the  course  of  experience. 
The  Self  thus  conditioned  by  the  senses  and  the  mind  is 
called  the  Enjoyer  by  those  who  know.  He  who  is  for- 
saken by  the  charioteer  (intelligent  discrimination),  and 
has  no  idea  of  guiding  the  reins — his  mind — in  the  proper 
manner,  has  no  control  over  the  senses,  and  is  like  a  driver 
of  restive  horses.  He  who  has  the  intellect  for  his  driver 
and  the  mind  for  proper  reins,  is  able  to  reach  the  other 
end  of  the  course,  the  highest  essence  of  the  All- Pervading. 
THAT  ever  concealed  in  all,  is  never  manifest,  but  is  grasped 
by  the  sharp  intellect  of  those  who  are  trained  to  minute 
observation. 

Kathopanishad. 


Though  having  only  three  Gunas,  or  Qualities,  Thou 
art  the  cause  of  all  the  worlds ;  even  the  gods  fail,  through 
want  of  insight,  to  measure  the  depth  of  Thy  immeasur- 
able power.  Thou  art  the  sustainer  of  all,  the  whole  of 
this  universe  is  only  a  particle  of  Thyself; — thou  indeed 
art  the  undiff  erentiated  first  cause,  the  highest  Prakrti.  Oh 
Divine  Mother!  thou  art  that  supreme  science  of  power 
Inconceivably "immense,  which  sages  desirous  of  liberation, 
rising  above  every  weakness,  apply  themselves  to,  with 
the  inner  power  of  their  senses  held  tight  in  perfect  control. 
The  Saptasati  (Markendeyapurana). 


Thou  art  the  light  that  shines  through  the  sun,  dis- 
pelling the  darkness  of  ignorance  prevailing  within ;  thou 
art  the  vein  that  carries  the  fragrant  honey  of  the  flower 
of  consciousness  to  every  particle  of  matter ;  thou  art  that 
which  becomes  thousands  of  that  jewel  which  satisfies 
every  desire  of  the  needy;  thou,  Divine  One !  art  to  those 


38  THE  UPANISHADS. 

struggling  in  the  ocean  of  incarnation,  the  Restorer  and 
Preserver. 

Anandalahari. 


This  divine  godess,  the  power  of  supreme  illusion 
forcibly  drags  away  the  mind  even  of  the  knower  into  the 
web  of  delusion. 

Saptasati  (Markandeyapurana). 


He  who  while  fully  attached  of  his  body,  desires  to 
«  realize  Self,  prepares  to  cross  a  river  on  the  back  of  a 
crocodile  mistaking  it  for  a  piece  of  wood. 

Vivekachudamani. 


If  the  Wise  Man  leans  towards  objects  and  enjoyments, 
forge tfulness  throws  him  off  the  guard,  like  an  adulteress 
her  paramour,  by  clouding  his  intellect.  As  moss  moved 
from  upon  the  face  of  water  stands  not  away  even  for  a 
minute,  delusion  (Maya)  envelopes  even  the  knowing  one, 
if  he  is  off  his  guard. 

Vivekachudamani. 


A  woman  may  appear  as  a  wife,  daughter-in-law, 
sister-in-law,  brother's-wife,  mother^  and  so  on,  respect- 
ively, to  the  several  persons  related  to  her,  but  she  her- 
self continues  ever  one. 

Panchadasi. 


That  the  origin  of  experience  is  explained  from  evolu- 
tion, after  the  manner  of  pots,  etc.,  from  clay ;  instruments 
etc.,  from  iron;  or  sparks  from  fire;  is  only  a  method  of 
putting  the  matter  to  the  learner;  there  is,  in  reality,  no 
distinction  whatever  in  the  All. 

Gaudapadacharya . 

He,  who  imagines  a  limit  in  the  limitless,  transcendant, 
Self,  has,  of  himself,  put  his  self  in  bondage. 

Yoga-vasishtha. 


That  which  is  naught  at  beginning  and  end,  is  naught 


THE  LESSON.  39 

in  the  present  moment  also;  things  though  fully  resem- 
unfeafityTare  said  toTbe  real  by  a  kind  of  metaphor. 

Gaudapadacharya. 


Experience  known  as  experience  tends  to  degrade,  but 
known  as  import  of  the  World,  it  becomes  all  perfect  bliss. 

Yogavasishtha. 


Thou  alone  eternally  evolvest  through  the  gracefulness 
of  thyself  made  up  of  being  and  non-being,  having  for 
its  embodiment  the  wonderful  variety  of  endless  objects. 

Yogavasishtha. 


As  the  rope,  not  understood  as  such,  is  mistaken,  in 
the  dark,  for  a  snake,  so  is  Spirit  mistaken  for  the  variety 
of  this  world. 

Gaudapadacharya . 


Experience,  full  of  likes  and  dislikes,  is  verily  a  dream; 
real  while  it  lasts,  all  unreal  on  being  awake. 

Almabodha, 


PART  VIII. 

HE   LAW   OF   KARMA. 

Fortitude,  forbearance,  self-restraint,  no  desire  for 
other's  wealth,  purity,  control  over  the  senses,  conscious 
intelligence,  spiritual  culture,  truthfulness,  absence  of 
anger, — these  ten  make  up  the  characteristics  of  all  true 
religion  whatever. 

Manu. 


As  the  caterpillar,  getting  to  the  end  of  the  straw, 
takes  itself  away  after  finding  a  resting-place  in  advance, 
so  the  Soul  leaving  this  body,  and  finding  another  place  in 
advance,  takes  himself  off  from  his  original  abode.  As 
the  goldsmith  taking  little  by  little  of  the  gold  expands 
it  into  a  new  form,  so,  indeed,  does  this  Soul,  leaving 
this  body,  make  a  new  and  happy  abode  for  himself. 

Brhadaranyakopanishad. 


The  sacrifice  of  the  ignorant  drowns  itself  and  those 
who  betake  themselves  to  it.  Those  fools  who  imagine 
any  good  in  this,  are  led  again  and  again  into  the  wheel 
of  decay  and  death.  Those  men  of  stupid  intellect  who 
imagine  vain  forms  and  ceremonies  as  the  height  of 
religion,  and  know  no  good  besides,  return  again  into 
this  world  or  even  into  a  lower  one. 

Mundakopanishad. 

Therefore,  as  here,  in  this  world,  dies  out  what  may 
be  encompassed  by  Action,  so  dies  out  in  the  world  next 
to  this,  all  that  may  be  acquired  through  acts  of  formal 
religion. 

Chhandogyopanishad. 

40 


THE  LAW  OF  KARMA.  41 

.Forms  of  religion  but  forge  so  many  bqndsjxmnd  the 
individual;  Spiritual^  Consciousness  alonedisperses  them'. 

Maha-Bharata. 


Formal  religion  has  its  use  in  purification  of  the 
intellect,  it  cannot  show  us  THAT.  THAT  is  realized 
through  reflection,  not  at  all  even  by  a  million  forms  of 
worship. 

Vivekachudamani. 


Karma  leads  to  that  result  alone  which  it  can  produce, 
reach,  evolve,  or  modify ;  liberation  is  not  brought  about 
in  any  of  these  ways ;  hence  Karma  cannot  be  the  means 
of  liberation. 

Naishkarmyasiddhi. 


Karma  never  dispels  ignorance,  being  under  the  same 
category.  Knowledge  alone  destroys  ignorance,  even  as 
light  dispels  darkness. 

A  tmabodha. 


Happiness  or  misery  is  not  in  any  one's  giving,  it  is 
all  a  misunderstanding  of  the  intellect  which  shows 
either  the  one  or  the  other  as  coming  from  some  one  else. 
Nay,  the  proud  egoism  even  in  the  act,  of  the  form  "I  do  it," 
is  entirely  vain.  Every  individual  is  governed  by  his 
own  Karma, 

Miscellaneous, 


PART  IX. 

DEVOTIONAL   WORSHIP. 

All  this  verily  is  the  Self,  for  it  is  of  it,  in  it,  and 
through  it.  The  self -controlled  should  devote  himself  to 
this  Self.  The  man  is  all  Idea,  whatever  Idea  the  man 
cherishes  in  this  world  that  he  becomes  in  the  next.  Fix 
thyself,  therefore,  on  to  the  Idea  of  the  Self. 

Chhandogyopanishad. 


Teachers;  interpretations  of  sacred  texts;  the  force 
of  religious  merit;  none  of  these  lead  to  the  realization 
of  THAT  which  is  revealed  in  the  clear  reflection  of  the 
heart,  engendered  from  contact  with  the  good. 

Yogavasishtha. 


Clarified  butter,  though  present  in  every  part  of  the 
cow,  conduces  naught  to  her  nourishment.  It  serves  as 
the  best  nourishment  to  its  producer,  only  when  worked 
out  into  its  proper  form.  In  the  same  manner,  the  highest 
effulgent  Self,  present  in  all  beings,  even  like  the  clarified 
butter,  is  never  of  any  practical  use  to  them,  till  properly 
realized  through  the  force  of  devotion. 

Yogavasishtha. 


If  you  ask  what  can  be  the  difference  between  Spiritual 
Consciousness  and  devotion?  pray  hear;  reflection  is 
bound  up  with  the  thing,  devotion  with  the  actor.  Spirit- 
ual Consciousness  comes  cf  reflection,  no  opposite  desire 
can  put  it  out;  it  burns  up  every  appearance  of  reality 
in  the  world  of  phenomena,  in  the  very  moment  of  its 

birth.  0      ,    ,     . 

Panchadasi. 


This  body  is  the  holy  Kasi;   the  river  of  Spirituality 
flowing  through  and  through  the  three  worlds  is  the  sacred 

42 


DEVOTIONAL  WORSHIP.  43 

Ganges;  devotion  and  faith  stand  for  the  heavenly  Gaya; 
the  much-coveted  Prayaga  is,  indeed,  in  deep  concentra- 
tion at  the  feet  of  the  teacher;  and  this  inner  Self,  the 
fourth,  the  witness  of  every  one's  mind,  is  the  God; — if 
thus  all  holy  places  stand  together  in  this  body  of  mine, 
what  other  place  could  be  holier  to  seek? 

Kasi-panchaka. 


Formal  objects  of  worship  are  devised  for  the  use  of 
those  who  have  not  yet  realized  the  Essence;  going  by 
miles  is  devised  for  those  who  cannot  go  by  leagues. 

Yogavasishtha. 


Said  Prajapati:  whence  does  come  this  fear!  With 
the  thought,  "why  did  I  fear?"  disappeareth  all  fear; 
for,  fear  comes  of  duality. 

Brhadaranyakopanishad. 


Insist  not  on  the  order  of  steps  in  the  process  of  Self- 
realization  ;  the  inverted  vision  which,  like  hunger,  is  the 
cause  of  much  tangible  suffering,  must  in  one  way  or  other, 
be  cured. 

Panchadasi. 


Attend  to  this,  the  essence  of  all  Spirituality,  and 
attending,  digest  it  well.  Desire  alone  is  bondage,  its 
destruction  is  liberation. 

Yoga/vasishtha. 


To  all  ascetics  whatever,  the  condition  of  Fearlessness 
depends  upon  control  of  the  mind,  which  leads  also  to 
destruction  of  misery;  perfect  light,  and  inexhaustible 
peace. 

Gaudapadacharya . 


The  mind  of  Rama!  is  that  which  is  between  being  and 
non-being,  which  stands  between  spirit  and  matter,  which 
in  fact  swings  to  and  fro  between  the  two. 

Yogavasishtha. 


Thinking  evolves  the  objective.    All  the  three  worlds 


44  THE  UPANI8HADS. 

exist  in  and  through  thinking.  The  Kosmos  melts  away 
on  its  dissolution.  This  thinking  should  carefully  be 
diagnosed. 

Yogavasishtha. 

All  ideas  come  of  Thinking,  they  disappear  on  sus- 
pension of  Thinking.  Attune  this  Thinking,  therefore, 
to  the  highest  Self,  thy  Inner  Consciousness. 

Vivekachudamani. 


That  which  leads  to  false  vision,  sets  up  the  Personal 
Self  in  place  of  the  Real  Self;  shadows  forth  a  thing  in  no- 
thing;— this  oh  Raghava!  is  that  which  we  describe  as 
"thinking." 

Yogavasishtha. 


Abandon  all  latent  desire  for  the  multitude  of  enjoy- 
ments pressing  round.  Nay  give  up  even  the  desire  for 
life  as  represented  in  the  body.  And  finally  rise  above  all 
sense  of  being  and  non-being.  Find  thus  full  Bliss  in 
absolute  Spiritual  Knowing. 

Yogavasishtha. 


My  mind  was  occupied  elsewhere,  and  I  did  not  see; 
my  mind  was  occupied  elsewhere,  and  I  did  not  hear ;  it  is 
through  the  mind  alone  that  one  sees  or  hears.  Love, 
thought,  doubt,  belief,  unbelief,  patience,  impatience, 
intelligence,  shame,  fear,  all  make  up  the  mind. 

Brhadaranyakopanishad. 


Mind  alone  is,  to  men,  the  cause  of  bondage  or  libera- 
tion ; — lost  in  the  enjoyment  it  leads  to  bondage,  emptied 
of  the  personal  it  leads  to  liberation. 

Panchadasi. 


The  light  of  Spirituality  breaks  not  in  full  force  upon 
that  puny  thing  which  is  all  beclouded  with  fear  of  the 
world,  with  pride  of  learning ;  and  with  love  of  life. 

Smrti. 


The  father,  being  victim  of  Illusion,  bewails  the  loss  of 


DEVOTIONAL  WORSHIP.  45 

his  son,  taking  him  for  dead,  though  he  be  full  of  life  in 
some  far  off  land.  On  the  other  hand,  he  does  not  bewail 
even  though  his  son  be  dead,  till  the  information  has 
reached  him.  It  is  plain,  the  cause  of  bondage  -lies  in  the 
mental  creaUorj, 

Panchadasi. 


You  may  drink  the  ocean  dry;  you  may  uproot  from 
its  base  the  mountain  Meru;  you  may  swallow  fire.  But 
more  difficult  than  all  these,  oh  Good  One !  is  control  over 
the  mind. 

Panchadasi. 


As  fire,  not  fed  by  fuel,  subsides  into  its  place,  so,  in- 
deed, does  all  thinking  die  out  into  its  source,  on  not  being 
led  into  modifications  of  any  kind. 

Jivanmuktiviveka. 


He  who  understanding  the  mind  applies  himself,  again 
and  again,  to  subduing  it,  gains  no  success  without  the 
help  of  some  consummate  plan,  even  like  one  who  fails  to 
subdue  a  mad  elephant  without  the  iron  hook.  Applica- 
tion to  spiritual  science ;  company  of  the  good ;  abandon- 
ment of  latent  desire;  restraining  the  flow  of  breath; 
these  are  some  of  the  most  useful  means  to  control  the 
mind.  Those  who,  in  face  of  these,  try  to  control  it 
through  physical  practices,  lose  sight  of  the  lamp,  while 
vainly  dispelling  darkness  with  darkness. 

Yogavasishtha. 


Renounce  all  conformity  with  the  world,  give  up  all 
concern  of  the  body,  nay,  have  nothing  to  do  with  the 
forms  of  religion  and  learning; — thus  wear  off  the  false 
illusion  that  wraps  thy-Self. 

Vivekachudamam . 


As  one  desirous  of  coming  out  successful  in  debate 
applies  himself  closely  to  the  study  of  poems,  plays,  logic 
and  the  like,  so  must  he  who  desires  liberation  reflect 
constantly  on  himself. 

Panchadasi, 


46  THE  UPANISHADS. 

The  God  of  the  twice-born  is  Fire.  The  God  of  the 
Silent  one  is  his  Heart.  Poor  intellects  find  their  God  in 
idols.  The  even-eyed  enlightened  one  sees  God  every- 
where. 

Uttaragita, 


PART  X. 

FREEDOM. 

That  mean  spirit  should  be  avoided  from  a  distance, 
who,  relying  on  the  unseen  Fate,  attributes  his  conduct 
to  the  unreal  and  false  idea  of  some  one  necessitating  it 
from  behind.  He  is  verily  a  beast,  constantly  in  another's 
power,  who  thinks  he  goes  to  heaven  or  hell  as  God  may 

wil1  k-  Yogavasishtha. 


Even  the  body  being  of  illusion,  where  could  there  be 
any  room  for  necessity?  That  the  Vedas  speak  of  necessity 
is  only  for  the  enlightenment  of  the  ignorant. 

A  parokshanubhuti. 


In  this  world,  oh  child  of  the  Raghus!  every  one  can 
always  compass  everything  through  well-directed  per- 
sonal effort.  Yogavasishtha. 


Resort  to  personal  effort.  Hear  such  word  of  scripture 
as  points  out  some  useful  line  of  action.  The  rest,  even 
though  as  old  as  time,  should  be  overlooked,  with  the  eye 
fixed  on  truth  and  truth  alone.  Yogavasishtha. 


The  wise,  relying  on  necessity,  should  not  give  up  free 
personal  effort,  for  even  necessity  works  through  freedom. 

Yogavasishtha. 


He  who  sets  himself  not  at  liberty  by  cutting  the  tight 
bond— his  mind — with  his  mind,  can  never  be  freed  by 
any  one  else.  Yogavasishtha. 

47 


PART  XI. 

SPIRITUAL  KNOWING. 

Spiritual  Knowing,  is  of  all  means,  the  only  direct 
means  of  liberation.  Liberation  is  never  accomplished 
without  it,  as  sure  as  food  is  not  cooked  without  fire. 

Atmabodha. 


The  Real  Truth  is  seen  by  reflection  engendered 
through  some  beneficent  suggestion ;  it  can  never  be  seen 
by  constant  washing,  by  giving  gifts,  nay  not  even  by  a 
hundred  breathing  exercises. 

Vwekachudamani. 


The  state  of  the  Real  Self  is  within  reach  of  those  alone 
who  are  full  of  austerity,  virtue,  and  truthfulness.  Those, 
indeed,  find  that  entirely  pure  condition,  in  whom  there 
is  not  the  remotest  trace  of  fashionable  lies  or  deliberate 
falsehoods,  nor  any  hypocrisy  whatever. 

Prasnopanishad. 


When  entirely  disappear  all  desires  rankling  in  the 
heart,  the  moral  becomes  immortal,  and  fully  realizes 
the  Self  even  here.  When  here,  indeed,  burst  all  ties  that 
bind  the  heart  so  fast,  the  mortal  surely  becomes  immortal. 
This  verily  is  the  teaching  of  the  whole  of  the  Vedanta. 

Kathopanishad. 


No  means  other  than  reflection  can  produce  real 
Spiritual  Knowing.  Nothing  but  light  can  ever  reveal 
the  existence  of  things. 

A  parokshanubhuti. 


Reflection  may  run  as  follows : — Who  am  I  ?    How  is 
this  evolved?    Who  can  be  the  creator  of  this?    What 


48 


SPIRITUAL  KNOWING.  49 

may  be  the  material  cause?  And  it  may  proceed  to 
answer  the  questions  thus: — I  am  not  the  body — a  mere 
cluster  of  elements, —  nor  even  the  senses.  I  am  some- 
thing quite  different  from  the  one  as  well  as  the  other. 
Things  come  out  of  ignorance,  but  die  away  on  the  rise 
of  Spiritual  Knowing. 

A  parokshamtbhuti. 

Reflection  must  be  supposed  to  have  borne  fruit  in 
that  man  of  good  intellect,  who  continues  to  lose,  from 
day  to  day,  all  desire  for  enjoyment. 

Yogavasishtha. 

Depth  such  as  of  the  ocean;  firmness  such  as  of  the 
Meru;  and  internal  coolness  such  as  of  the  moon ; — these 
arise  in  the  man  devoted  to  reflection. 

Yogavasishtha. 


PART  XII. 

THE    FOUR-FOLD   MEANS. 

The  four  means  of  Self-realization  beginning  with  non- 
attachment,  come  about  from  keeping  all  duties  prescribed 
for  the  occupation  one  belongs  to;  by  austerity;  and  by 
satisfying  God  with  devotion. 

A  parokshanubhuti. 


Control ;  give ;  sympathize ;  these  three  must  be  learnt 
and  practised:    Self-control,  charity,  and  sympathy. 

Brhadaranyakopanishad. 


Thou  longeth  after  unrealities  such  as  "I"  and  "mine." 
Those  who  know  wish  thy  activity  were  directed  to  the 
highest  reality.  Thou  never  canst  know  the  thing  nor 
can  /.  It  is  meet,  therefore,  oh  mind!  for  thee  to  turn 
to  self-restraint. 

U  padesasdkasri. 


Self-restraint  consists  in  freedom  from  latent  desire. 
Control  consists  in  checking  the  activity  of  the  external 
senses.  That  is  the  height  of  Non-attachment  which 
turns  the  mind  entirely  away  from  the  objective.  That 
is  the  best  of  Indifference  which  patiently  puts  up  with 
all  evils  whatever.  Faith  is  full  confidence  in  sacred  texts 
and  their  interpreters.  Constant  oneness  of  aim  is  the 
mind's  fixing  on  the  Eternal  Being — this  is  called  Pacifi- 
cation of  the  mind.  Oh  my  fate!  when  and  how  shall 
I  get  rid  of  the  bonds  of  this  world — this  firm  and  burning 
desire  may  be  described  as  the  Desire-for-Liberation. 

A  parokshanubhuti. 


Where  these — Non-attachment  and  Desire-for-libera- 
tion — are  as  yet  in  the  initial  stage,  there  can  but  appear 

50  J 


THE  FOUR-FOLD  MEANS.  51 

a  mere  glimpse  of  Self-restraint  and  the  rest,  even  like  a 
glimpse  of  water  in  the  mirage. 

Vwekachudamani. 


The  wild  mare — Desire — breaking  away  to  the  longest 
distance,  and  running  back  as  often,  keeps  roving  about 
up  to  the  very  dwelling  of  the  hunters. 

Yogavasishtha. 


He  alone  sees  who  looks  upon  another's  wife  as  upon 
his  own  mother;  who  looks  upon  another's  wealth  aa 
upon  so  much  earth  and  stone;  who  looks  upon  every 
being  as  upon  his  own  Self. 

Smrti. 


To  the  fishes — these  men — in  the  pond  of  birth  and 
death,  wallowing  in  the  slough  of  the  mind,  bad  latent 
desires  serve  for  the  line  to  which  the  woman  stands 
attached  as  the  treacherous  bait.  He  feels  desire  for 
enjoyment  who  has  a  woman  about  him;  there  is  no 
place  for  enjoyment  to  the  womanless.  Abandon  woman, 
and  you  abandon  the  whole  world ;  abandoning  the  whole 
world,  you  find  supreme  happiness.  Yoga-vasishtha. 


Wealth,  ever  on  the  move,  clouds  the  intellect,  nips 
the  line  of  virtues  in  the  very  bud,  and  betrays  into  the 
net  of  misery.  The  man  is  warm  and  soft  and  all  that 
is  desirable,  to  his  own  and  to  the  world,  only  as  long  as 
he  is  not  sufficiently  hardened  by  wealth,  like  water  by 

the  cold  blast.  .  , 

Yogavasishtha. 


Misery  attends  the  acquisition  of  wealth,  and  misery 
attends  the  protection  of  wealth  acquired,  there  is 
misery  in  its  coming,  there  is  misery  in  its  going; — oh! 
fie  upon  wealth,  the  abode  of  misery  out  and  out. 

Panchatantra. 


There  is  no  hope  of  immortality  through  wealth,  and 
all  it  may  accomplish  of  good  or  religion. 

Brhadaranyakopanishad. 


52  "  THE  UPANISHADS. 

All  growing  ends  in  fading,  all  rising  ends  in  falling, 
all  meeting  ends  in  parting; — such  indeed  is  the  law  of 
this  world. 

Yogavasishtha. 

Oh  Yajnavalkya!  what  would  your  worship  mean  to 
the  All?  which  is  beyond  hunger  and  thirst,  beyond 
sorrow  and  illusion,  beyond  decay  and  death?  It  is  this 
Self  knowing  which,  Brahmans,  renouncing  all  contact 
with  world,  wealth  and  wife,  go  about  as  religious  mendi- 
cants. 

Brhadaranyakopanisliad, 

Objects  of  desire,  even  though  they  should  abide  long, 
are  sure  to  depart.  What  difference  does  it  make  in  the 
parting,  though  men  do  not  part  from  them  of  their  own 
accord?  This  is  the  answer:  If  they  depart  of  them- 
selves, they  leave  immeasurable  mental  suffering  behind ; 
if  you  part  from  them  they  confer  on  you  the  endless  bliss 
of  self-restraint. 

Vairagyasataka. 


/      Death  is  the  law  of  being.     The  wise  describe  it  as 
/4'Life." 

Miscellaneous. 


To  the  really  enlightened,  this  great  city  —  his  body  — 
like  a  garden,  opening  up  a  passage  to  liberation 
through  enjoyment  ;  thus  all  bliss  and  no  pain  whatever. 

Yogavasishtha. 


The  mind  only  half  informed,  and  not  yet  in  full 
realization  of  the  spotless  condition,  feels  the  keenest 
torture  in  tearing  itself  away  from  objects  of  enjoyment. 

Yogavasishtha. 


Wjth  every  connection  which  the  poor  thing  binds 
nearer  itself,  there  is  driven  an  additional  spike  of  harm 
into  its  heart  of  heart. 

Mahabharata. 


THE  FOUR-FOLD  MEANS.  63 

Full  of  the  waters  of  mental  creations;  boisterous 
with  the  waves  of  latent  desire ;  infested  with  the  crocodile 
of  attachment;  the  resort  of  the  birds  of  imagination; 
carrying  along  its  mad  stream  the  trees  of  fortitude 
growing  upon  its  bank;  difficult  to  cross  on  account  of 
the  treacherous  eddies  of  illusion;  enclosed  within  the 
impassably  high  banks  of  anxiety; — thus  supremely  ter- 
rible runs  the  river  of  Desire.  The  lords  of  ascetics,  with 
their  minds  purified  of  all  dross,  rejoice  in  eternal  joy, 
having  crossed  over  to  the  other  side. 

V  airagyasataka. 


There  is  the  greatest  misery  in  hope,  in  hopelessness 
is  the  height  of  bliss. 

V  airagyasataka . 


Everything  that  depends  on  Self  is  bliss,  everything 

that  depends  on  "Self"  is  misery. 

Manu. 


A  mere  cover  of  bark  satisfies  one ;  but  another  seeks 
satisfaction  in  wealth  and  luxury.  The  feeling,  however, 
is  the  same  in  either  case,  and  the  difference  is  really  no 
difference  at  all.  He,  indeed,  is  the  miserable  man  of 
poverty  who  has  in  him  the  most  insatiable  desire.  The 
mind  being  all  contentment,  what  can  make  the  rich 

or  the  poor?  _.   . 

V  airagyasataka. 


Oh  my  heart!  to  secure  what  favour  dost  thou  enter 
this  slough  of  worry  and  distraction  in  trying  to  please 
the  mind  of  others  ?  If  thou  wouldst  only  please  thy  Self, 
there  would,  indeed,  dawn  of  itself,  on  thee,  the  power  of 
that  jewel  which  is  known  to  fulfil  every  desire; — what 
wish,  then,  of  thine  will  remain  unfulfilled,  on  the  merest 
thought  of  the  moment?. 

V  airagyasataka. 


What  can  be  said  to  the  man  who  finds  fault  even  with 
him  who  values  at  its  proper  worth  all  rubbish  and  its 
belongings ! 

Naishkarmyasiddhi. 


54  THE  UPANISHADS. 

There  is  no  remedy,  within  knowledge,  which  can 
satisfy  each  and  all.  Attend,  every  way,  to  thy  own  good, 
what  can  the  many-tongued  world  do  to  thee? 

J  ivanmuktivvveka . 


When  men  desirous  of  doing  good,  give  up  even  wealth 
acquired  with  considerable  pains,  for  the  pleasure  of 
others,  I  would  consider  it  an  unmixed  good,  brought 
about  without  any  trouble,  if  men  should  find  satisfaction 
in  speaking  ill  of  me.  In  this  world  where  we  stumble 
upon  poverty  of  spirit  at  every  step,  and  which  is  devoid 
of  every  kind  of  happiness,  if  any  being  should  find 
pleasure  in  speaking  ill  of  me,  let  him  by  all  means  indulge 
in  his  feeling,  either  in  my  presence  or  behind  my  back, 
for,  in  this  world,  all  misery,  it  is  very  hard  to  come  across 
even  a  single  moment  of  such  pleasure. 

Jnanankusa. 


If  the  wise  man  of  the  world  who  carefully  picks  holes 
in  the  character  of  others,  would  but  expend  the  same 
skill  on  himself,  what  could  prevent  him  from  breaking 
through  the  bonds  of  Ignorance. 

Smrti. 


If  thou  feelest  anger  at  him  who  does  thee  the  smallest 
evil,  why  dost  thou  not  feel  anger  at  the  passion  itself 
which  entirely  spoils  the  chief  aim  of  existence : — Libera- 
tion. 

Jivanmuktivi'veka. 


He  who  is  full  of  discrimination,  who  sees  one  equal 
Self  in  friends  and  foes  as  well  as  in  himself  and  can  feel 
no  more  angry  with  any  one,  than  with  a  part  of  himself. 

The  Vartika. 


Life  is  as  dear  to  all  beings  as  it  is  to  oneself ;  feel  com- 
passion for  every  being  taking  thy  own  Self  as  the  measure. 

Smrti. 


Let  all  be  happy;  let  all  enjoy  perfect  health;  let  all 
v    find  the  good  of  their  heart ;  let  no  one  come  to  grief. 

Jivanmuktiviveka. 


THE  FOUR-FOLD  MEANS.  55 

The  triad  of  the  Veda,  the  Sankhya,  the  Yoga,  the 
Pasupata,  the  Vaishnava; — the  three  prasthanas  being 
interpreted  into  one  or  other  of  these,  men  look  upon  this 
as  good  and  upon  that  as  agreeable,  and  so  on. — Of  men 
thus  betaking  themselves  to  a  variety  of  ways. — straight, 
easy  or  difficult, — on  account  of  the  difference  of  intellect, 
THAT  alone  is  the  ultimate  resort  even  like  the  ocean  of  all 
water  whatever.  Pushpadantacharya. 


The  ass  carrying  a  load  of  sandal-wood  is  conscious 
only  of  the  burden,  not  of  the  fragrant  wood.  So,  indeed, 
does  he  carry  about  a  mere  burden  who  having  studied 
the  Religious  Books  knows  not  their  real  import  and 

essence.  7,,,        ., 

Uttaragtta. 


That  which  is  not  to  be,  shall  never  be;  that  which  is 
to  be  shall  never  not  be; — why  dost  thou  not  drain  this 
draught  which  will  eradicate  the  poison  of  anxiety  from 
thyself? 

Vairagyasataka. 


What  means  the  shaft  of  love,  after  youth  has  gone  by  ? 
What  means  the  lake,  after  the  water  is  dried  up?    What 
\/'  means  friends  and  relatives,  after  all  wealth  is  gone? 
What  means  the  world,  after  the  Essence  is  realized? 

S'ankaracharya. 


The  ascetic  with  the  matted  hair ;  the  mendicant  with 
the  shaved  head ;  the  Yati  with  the  hair  rooted  out ;  and 
many  others  of  the  same  class;  play  a  variety  of  parts, 
under  the  cloth  dyed  yellow-red. — People  though  seeing, 
fail  to  See,  and  go  through  an  amount  of  trouble  for  the 
sake  of  the  outward  form  and  show. 

S'ankaracharya. 


Day  follows  upon  night,  evening  succeeds  morning, 
the  blast  of  withering  cold  follows  the  season  full  of 


56  THE  UPANISHADS. 

flowers,  and  this  over  and  over  again.  Time  plays  with 
the  life  of  beings  thus  wearing  out ;  and  yet  the  whirl  of 
Desire  does  never  subside. 

S'ankaracharya. 


One  beam  meets  another  in  the  dash  of  the  great 
ocean,  and  becomes  immediately  separated  in  the  same 
manner;  similar  indeed  is  the  meeting  of  beings  with 
beings. 

Mahabharata. 


PART  XIII. 
UNION  (YOGA). 

Liberation  is  not  on  the  other  side  of  the  sky,  nor  in 
the  nether  world,  nor  on  earth ;  liberation  lies  in  the  mind 
purified  by  proper  Spiritual  Knowing. 

Y  ogavasishtha . 

He  alone  is  fit  to  inquire  after  the  Self,  who  has 
acquired  full  discrimination;  who  is  firm  in  non-attach- 
ment; who  has  in  him  the  qualities  beginning  with  self- 
control;  and  who,  thus  qualified,  feels  keen  desire  for 
knowledge. 

A  parokshanubhuti. 


I  have  studied  enough  of  philosophy,  nay  I  have 
talked  and  taught  it  to  my  full ;  And,  now  I  am  convinced 
there  is  no  condition  higher  than  that  Silence  which  comes 
of  the  abondonment  of  all  latent  desire. 

Yogavasishtha. 


That  is  called  the  highest  condition  wherein  all  the 
five  senses  and  the  mind  remain  under  full  control  and 
wherein  even  the  intellect  does  not  pass  out  to  other 
desires.  This  steadying  of  the  senses  is  called  Yoga ;  the 
Yogi  is  full  awake  in  that  condition,  for,  Yoga  is  creating 
accompanied  with  giving  up. 

Kathopanishad. 


Firm  and  studious  application  to  the  one  Essence, 
and  control  of  mind; — this  is  a  short  statement  of  the 
import  of  "Liberation." 

Yogavasishtha. 


Two  oh  Raghava !  are  the  paths  leading  to  suspension, 

57 


58  THE  UPANISHADS. 

of  thinking:  Yoga  which  consists  in  controlling  the 
thinking  principle,  and  Spiritual  Knowing  which  consists 
in  the  proper  eye  for  experience. 

Yoga-vasishtha. 


Yoga  is  the  control  of  the  thinking  principle. 

Patanjali. 

Control  of  speech ;  full  independence ;  absence  of  hope 
and  desire;  and  constant  love  of  seclusion, — these  open 
the  first  door  to  Yoga. 

Vivekachudamani. 


The    mind    is    controlled    by    practice    and    non- 
attachment. 

Patanjali. 


Spiritual  Knowing ;  control  of  mind ;  and  destruction 
of  latent  desire ;  these  being  the  reciprocal  causes,  one  of 
the  other,  they  are  the  most  difficult  to  accomplish. 

Yogavasishtha. 


Mind  being  nearest  mind,  those  who  abandoning  the 
true  secret,  apply  themselves  only  to  the  body,  are 
described  as  lost  in  physical  attachment. 

Yogavasishtha. 


Whatever  comes  to  view  in  this  world ;  whatever 
raises  you  to  the  sky;  whatever  exalts  you  to  heaven; — 
everything,  oh  Rama!  is  within  reach  after  complete 
destruction  of  all  love  and  all  hate. 

Yogavasisktha. 


Producing  the  Self  from  self,  and,  as  often,  deluding 
self  by  the  Self;  inner  consciousness  leads  itself,  of  its 
Self,  to  the  bliss  of  self-realization. 

Yogavasishtha. 


If  Yoga  consists  in  restraining  the  vital  breath,  this 
could  easily  be  done  through  non-attachment,  through 
constant  application  to  the  Cause,  through  some  well- 


UNION  (YOGA).  59 

conceived  device,  through  the  abandonment  of  evil  habits, 
or  through  realization  of  the  Absolute. 

Yogavasishtha. 

Detach  thyself  from  the  thing  tasted  and  from  that 
which  tastes  it,  meditate  on  the  taste  alone;  thus  be  ever 
the  Self. 

Yogavasishtha. 


The  mind  being  full,  the  whole  universe  is  filled  with 
the  juice  of  nectar;  the  whole  earth  is  covered  with 
leather  to  him  who  has  put  his  foot  in  the  shoe. 

Yogavasishtha. 


I  think  those  Yogis  will  never  find  their  efforts  sending 
in  any  good  result,  who  without  knowing  spiritual  yoga 
address  themselves  only  to  physical  exercises. 

Hathapradipika. 


Doing  and  suffering  being  at  end,  peace  alone  survives ; 
— this  expanded  to  the  absolute  limit,  the  wise  call 
"liberation." 

Yogavasishtha. 


Time  must  elapse  between  sowing  and  harvest,  nay 
even  in  the  growth  of  such  wild  grass  as  the  holy  Kusa 
and  the  like ;  reflection  on  the  Self  ripens  into  self-realiza- 
tion by  degrees,  and  in  course  of  time. 

Panchadasi. 


Attach  thyself  not  to  Karma;  but  equally  attach 
thyself  not  to  stupid  inactivity  and  suspension  of  all 
Karma  whatever; — be  what  your  are,  equal  in  all  condi- 
tions. 

Yogavasishtha. 


That  patience  which  would  empty  the  ocean  drop  by 
drop,  at  the  tip  of  a  straw  of  the  Kusa-grass,  will,  untir- 
ingly sustained,  establish  control  over  the  mind. 

Gaudapadacharya. 


60  THE  UPANISHADS. 

The  inner  Self  is  the  purusha  as  big  as  the  man's  thumb 
ever  present  in  the  heart; — him  should  he  patiently 
separate  from  the  body  like  its  pulp  from  the  straw. 

Kathopanishad. 


The  One,  omnipotent,  inner  Self  of  all  beings,  mani- 
fests himself  as  the  manifold.  None  but  those  who  see 
Him  in  themselves,  find  eternal  happiness.  Eternal  in 
the  eternal;  conscious  in  the  conscious;  ever  one;  he 
sends  out  all  the  variety  of  ideas  to  all.  None  but  those 
who  see  Him  in  themselves,  find  eternal  peace. 

Kathopanishad. 


The  interval  between  the  mind's  passing  from  one 
idea  to  another — the  period  of  calm  between  the  two 
storms  of  Thought — may  be  described  as  the  native 
condition  of  Self. 

Yogavasishtha. 


Fix  thy  mind  on  THAT  which  is  not  smitten  with  the 
evil  eye  of  the  Devil  of  Multifariousness, — causing  shaki- 
ness  of  mind. 

Yogavasishtha. 


one  does  and  what  he  thinks,  that  he  becomes. 
Brhadaranyakopanishad. 

No  being  ever  lives  of  Air,  or  Food,  or  Vitality,  but 
all  beings  live  of  the  thing  that  transcends  them — of  the 
thing  in  which  they  live.  I  shall  explain  to  thee,  once 
more,  the  eternal,  esoteric  Spirit;  I  shall  tell  thee,  oh 
Gautama!  what  becomes  of  the  soul  who  knows  not 
Spirit  after  death.  Some  of  these  return  into  the  womb 
of  woman  for  further  incarnation,  others  assimilate  them- 
selves with  immovable  things, — all  in  accord  with  the 
acts  they  have  done,  the  Idea  they  have  lived. 

Kathopanishad. 


Neither  speech  nor  mind,  nay  not  even  the  eye,  can 
realize  It;  how  can  It  be  realized  in  any  category  other 
than  Being.  It  should  be  realized  as  pure  Being,  through 


UNION  (YOGA).  61 

proper  analysis  of  both  its  conditioned  and  unconditioned 
forms.  On  him  breaks  the  light  of  the  Essence,  beyond 
Being  as  well  as  non-Being,  who  thus  realizes  It. 

Kathopanishad. 

Subject  is  coloured  with  object,  and  object  is  coloured 
with  subject;  both  again,  are  coloured  with  the  sense  of 
"egoism,"  on  the  destruction  whereof  is,  therefore, realized 
the  oneness  of  All. 

Naishkarmyasiddhi. 


Egoism  is  plainly  not  destroyed,  till  all  forms  and 
conventions  which  hold  thee  fast  in  bondage,  as  in  a 
cage,  are  annihilated  to  the  extent  of  leaving  absolutely 
nothing  for  remainder. 

Yogavasishtha. 


Being,  wisdom,  bliss,  name,  and  form,  these  five  make 
up  all  objects  whatever;  the  first  three  make  up  Spirit, 
the  rest  the  material  world. 

Drgdrsyaviveka. 


Some  may  cognize  the  ever  blissful,  the  illuminator  of 
all  illumination  whatever,  even  by  cognizing  It  without 
even  these  attributes. 

Atmapurana. 


Said  Yajnavalkya: — Oh  love !  the  husband  is  dear  not 
for  himself,  but  for  Self;  the  wife  is  dear  not  for  herself, 

but  for  Self No  one  thing  is  dear 

for  itself,  but  for  Self.  This  Self  should  be  seen,  studied, 
contemplated,  assimilated ;  oh  sweet  Maitreyi!  the  study 
contemplation,  and  assimilation  of  Self  leaves  nothing  to 
know. 

Brhadaranyakopanishad. 


Said  Yajnavalkya:  It  may  be  seen  after  the  following 
illustrations:  The  ocean  is  the  one  resort  of  all  water;  the 
skin  is  the  ultimate  sphere  of  all  touch ;  the  tongue  is  the 
one  ground  of  all  taste;  the  nose  is  the  one  basis  of  all 
smell;  the  eye  is  the  one  field  of  all  form;  the  ear  is  the 


62  THE  UPANISHADS. 

one  place  of  all  sound ;  the  mind  is  the  one  source  of  all 
ideas;  the  heart  is  the  one  fountain  of  all  knowledge; 
the  Word  is  the  one  truth  of  all  the  Vedas : — even  thus  is 
It  the  one  fact  of  all  and  every  being.  Put  a  lump  of  salt 
in  water,  it  melts  into  the  water  of  which  it  came;  you 
can  never  grasp  it  afterwards;  it  is  all  salt,  every  drop 
of  water  you  may  touch.  So  indeed,  oh  dear  one !  is  this 
great,  endless  unlimited  Being, — all  thought.  The 
universe  coming  of  this,  melts  away  into  this,  and  being 
thus  lost,  loses  all  distinction  whatever. 

Brhadaranyakopanishad. 


The  following  may  serve  for  fit  illustrations : — When  a 
drum  is  being  beaten  it  is  difficult  to  catch  all  the  noise 
that  proceeds  from  it;  the  drum  itself  being  seen,  the 
whole  of  the  noise  that  follows  the  beating  is  grasped 
without  mistake.  When  the  conch  is  being  blown  it  is 
difficult  to  mark  all  the  sounds  that  blow  themselves  out 
to  all  directions;  the  conch  being  seen  the  whole  of  the 
sound  that  blows  through  it  is  marked  without  fail.  When 
the  lyre  is  being  played  upon,  it  is  difficult  to  observe  the 
notes  passing  one  into  the  other ;  the  lyre  being  seen,  the 
music  flowing  through  it  is  seen  in  a  moment.  As  from 
fire  fed  with  wet  fuel  arise  sparks  and  smoke  and  the  like, 
so  is  all  this,  oh  dear  one !  the  mere  spontaneous  breath  of 
the  great  Being.  The  Rigveda,  the  Yajurveda,  the  Sam- 
•veda,  the  Atharvaveda,  all  history,  all  mythology,  all 
science,  all  philosophy,  all  poetry,  all  aphorisms,  all  com- 
mentaries, all  parables; — everything  is  Its  breath. 

Brhadarnyakopanishad. 


Oh  good  one!  one  form  of  clay  furnishes  the  clue  to 
all  that  is  made  of  clay ;  all  forms  and  shapes  being  mere 
names,  mere  play  of  words;  the  real  ground  of  them  all 
being  clay  and  nothing  else.  One  form  of  gold  reveals  the 
nature  of  all  forms  of  the  same  metal;  all  forms  being 
mere  names,  mere  play  of  words ;  the  real  ground  of  them 
all  being  gold  and  nothing  else.  One  form  of  iron  leads  to 
all  forms  whatever  of  the  same  metal;  all  forms  being 
mere  names,  mere  play  of  words ;  the  real  ground  of  them 
all  is  iron  and  nothing  else,  Thus  oh  good  one !  should  be 


UNION  (YOGA).  63 

understood  what  I  explained  to  thee  in  the  words  THOU 
art  THAT.  Chhandogyopanishad. 


Who  thinks  the  Self  is  naught  becomes  naught ;  he  is 
all  being  who  knows  the  Self  to  be. 

Taittiriyopanishad. 


The  whole  world  is  Spirit,  there  is  no  thing  else  in 
Reality; — Betake  thyself  to  this  view  of  things,  and  rest 
in  peace,  thus  regaining  thy  real  Self. 

Yogavasishtha. 

The  man  attached  to  "being,"  is  all  being,  through 
total  identification  with  the  Idea;  the  grub  full  of  the 
idea  of  the  bee  becomes  the  bee. 

Vivekachudamani. 


Identify  the  mind  with  that  which  leads  to  good  in  the 
end;  which  is  all  truth,  which  is  everlasting;  which  is 
above  illusion;  and  which  is  not  struck  with  the  eye  of 
evil  desire. 

Yoga/vasishtha. 


Identification  with  being  leads  to  being;  identification 
with  emptiness  leads  to  emptiness;  and  identification 
with  the  All  leads  to  supreme  Allness.  Study  to  attain 
the  condition  of  this  Allness. 

A  parokshanubhuti. 


There  is  no  condition  either  of  bondage  or  liberation ; 
there  is  no  duality  and  no  unity ;  it  is  All-Being — out  and 
out.  This  is  the  absolute  truth. 

Yogavasishtha. 

The  wise  man  should  fuse  all  speech  and  senses  into 
the  mind ;  the  mind  into  the  Self  that  discriminates ;  the 
discriminating  Self  into  the  great  Self;  and  he  should 
fuse  his  Self  into  the  Self,  all  peace  and  tranquility. 

Kathopanishad. 


64  THE  UPANISHADS. 

Having  destroyed  sense  with  Sense ;  mind  with  Mind ; 
egoism  with  Egoism ;  I  stand  supreme  as  the  Self  of  all. 

Yogavasishtha. 


Use  for  bow  the  word  of  glory,  Aum,  fix  the  arrow, 
thy  personal  Self,  on  the  string;  and  being  all  attention, 
take  such  unerring  aim  as  will  fix  the  arrow  in  the  target — 
"The  One  Self." 

Mundukopanishad. 


The  emptying  of  the  mind  of  the  whole  of  its  illusion, 
is  the  true  rechaka  (the  process  of  emptying  the  lungs  of  the 
air  they  contamj ;  the  full  realization  of  the  idea  "I  am 
Spirit"  is  the  true pur  oka  (the  process  of  filling  the  lungs 
with  air  drawn  in  from  without) ;  and  the  firm  steady 
sustenance  of  the  mind  on  this  conviction  is  the  true 
Kumbhaka  (the  retention  of  the  air  inhaled).  This  is  the 
true  Pranayamapi  the  enlightened ;  fools  find  it  only  in 
torturing  tne~nose. 

A  parokshanubhut-i. 


Him  death  desires  to  overpower,  who  wears  on  his 
heart  the  badge  of  that  necklace  upon  which  the  vices  are 
held  together  by  the  thread  of  unbroken  "latent  desires." 
Death  overpowers  him  whom  anger,  the  fire  drying  up 
the  waters  of  discrimination,  has  power  to  affect.  The 
oil-mill  presses  the  mixed  heap  of  hard  sesamum-seeds 
into  an  indiscriminate  mass; — death  overpowers  him, 
who  is  similarly  pressed  by  Carnal  Lust  into  a  mass,  all 
indiscriminate  and  confused. 

Yogavasishtha. 


Arouse  the  mind  if  it  fall  into  lethargy !  pacify  it  back 
into  its  place  if  it  run  out ;  persuade  it  by  proper  knowl- 
edge if  it  tend  to  the  objective ; — touch  it  not  when  it  has 
found  the  condition  of  Peace. 

Gaudapadacharya. 


Spirituality,  the  fire  which  burns  up  the  straw  of 
desire,  is  all  that  is  meant  by  the  word  Samadhi,  not  at 
all  the  attitude  of  silence  and  contemplation. 

Yogavasishtha. 


UNION  (YOGA).  66 

Let  the  mind  function  out  into  the  condition  beyond 
distraction;  let  it,  then,  take  on  the  form  of  the  idea  "I 
am  Spirit;"  and  let  it- lastly  subside  into  entire  forgetful- 
ness  of  all  personality  whatever.  This  is  the  real  ecstasy 
of  the  Saint. 

A  parokshanubhuti. 


The  absolute  sense  of  universal  Being  is  realized  only 
when  consciousness,  void  of  all  that  it  makes  conscious, 
loses  itself  in  the  Self,  being  purified  of  all  relation  to 
personality. 

Yogavasisktha. 


When  all  material  thinking  is  put  out  by  complete 
identification  with  the  idea  of  non-existence,  then  indeed 
does  consciousness,  the  common  substratum  of  all,  ripen 
into  the  absolute  sense  of  universal  Being. 

Yogavasishtha. 

Let  Carnal  Love  and  its  kind  by  all  means  remain  for 
those  who  still  are  deluded  thereby ;  Their  mere  existence 
can  certainly  give  no  offence  to  the  Wise,  for  the  old 
she-serpent  now  deprived  of  her  poisonous  fangs,  is 
powerless  to  do  any  harm  to  such  as  these,  who  have 
perceived  the  serpent-nature  within  her  beautiful  tinted 
skin. 

Jivanmuktimveka. 


Enjoyment  accompanied  by  Spiritual  Knowing  con- 
duces to  pure  contentment.  The  thief,  admitted  into 
company  with  knowledge  of  him  as  thief,  becomes  more  a 
friend  than  a  foe. 

Yogavasishtha. 


The  knower  of  the  Essence,  enjoying  the  pleasures 
of  the  senses  with  moderation,  but  knowing  them  for  -what 
they  are,  may  derive  both  temporal  as  well  as  spiritual 
pleasure,  even  like  one  having  knowledge  of  two  languages. 

Panchadasi. 


I  believe  him  liberated  for  ever,  who  performs  every 


66  THE  UPANISHADS. 

act  without  the  idea  of  his  personally  doing  it,  taking  it 
to  be  only  a  part  of  the  multifarious  spontaneous  action 
of  Nature. 

Yogavqsishtha. 


Fixed  abode;  desire  of  fine  pots,  etc.,  for  use;  laying 
by  a  store;  the  taking  of  pupils;  sleeping  by  day;  vain 
talk; — these  six  degrade  the  ascetic  into  bondage.  That 
ascetic  falls  in  no  time  who  indulges  in  cohabitation,  or 
who  begins  to  lay  by  a  store  of  wealth. 

Smrti. 


The  loving  woman  never  ceases  to  dream  of  her  lover, 
even  when  all  intent  on  the  discharge  of  her  household 
duties.  The  wise  finding  sweet  rest  in  the  supreme 
undefiled  Essence,  continue  for  ever  to  enjoy  it  within, 
though  going  in  the  ways  of  the  world,  without. 

Panchadasi. 


Relate  thyself  not  with  the  future,  nor  with  what  has 
gone  by;  live  the  present  out  with  similing  heart. 

Yogavasishtha. 


The  consciousness  of  "self"  implied  in  the  "ego,"  the 
subject;  and  the  consciousness  of  "belonging"  implied 
in  the  "mine"  attached  to  objects; — when  both  these 
consciousnesses  so  to  speak  are  emptied  of  all  content 
whatever,  then  indeed  does  one  become  the  knower  of  Self. 

U  padesasah  asri. 


Thus  the  arani-wood,  this  self,  being  constantly 
worked  upon  with  this  other  piece  of  wood,  contemplation, 
there  arises  the  flame  of  Spirituality  burning  up  all  ignor- 
ance whatever. 

A  tmabodha. 


He  enjoys  the  ecstasy  of  absolute  bliss,  who,  in  con- 
sequence of  the  absorbing  pleasure  of  Self-realization, 
rises  above  all  such  means  as  words  and  objects,  and  ever 
stands  like  the  jet  of  a  lamp  in  some  place  protected  from 
the  breeze. 

Drgdrsyamveka. 


UNION  (YOGA).  67 

The  liberated  man  thinketh  ever  upon  that  Being  who 
is  the  goal  of  all  philosophic  reasoning;  who  is  the  con- 
viction of  every  heart;  who  is  the  All ;  who  is  Everywhere ; 
who  is  Everything. 

Yogavasishtha. 


He  is  liberated  even  against  his  wish  who  gains  that 
full  consciousness  of  Self  which  dispels  the  illusion  identi- 
fying Self  with  the  body; — consciousness  as  strong  and 
firm  as  that  he  had  while  under  the  illusion. 

Upadesasahasri. 


Capable  of  distinguishing  good  from  evil,  ever  in 
supreme  peace  gained  through  Spirituality,  cured  of  its 
native  restlessness,  my  mind  stands,  oh  sage!  in  perfect 
calm. 

Yogavasishtha. 


Half  of  ignorance  is  destroyed  by  free  exchange  of 
thought ;  half  of  the  remainder  is  dispelled  by  application 
to  philosophy;  the  rest  fades  away  in  the  light  of  Self- 
reflection. 

Yogavasishtha. 


Identification  with  ignorance  resulting  in  obscuration 
of  the  light  of  Self,  disappears  with  the  rise  of  Spirituality. 

Panchadasi. 


PART  XIV. 

LIBERATION. 

Bow  to  me,  this  Self,  void  of  consciousness  and  that 
which  it  makes  conscious;  void  of  subject  and  object,  of 
all  names  whatever ; — Self -illumined  for  once  and  for  ever. 
Hail  again  to  me ;  all  rest  and  peace ;  the  high  mountain 
of  supreme  bliss,  smiKng  under  the  sky  cleared  of  all 
clouds  of  egoism;  fresh  after  complete  extinction  of  the 
wild,  devastating  conflagration  of  Desire.  To  the  lamp 
of  Love  burning  bright  with  its  wick  of  spontaneous 
ideas  without  any  material  oil; — to  the  light  of  inner 
consciousness,  the  self-sustained  sustainer  of  the  intellect 
and  all  that  depends  on  it; — right  hearty  welcome,  right 
joyous  greeting ! 

Yogavasishtha. 

Subject,  object,  instrument,  time,  space,  categories, 
being,  non-being,  phenomena,  all  are  forms  of  THAT 
which  is  the  blessed  Self. 

V '  ogavasishtha. 

Lightness,  health,  peace ;  beauty  and  grace ;  melodious 
voice;  profuse  fragrance;  these  signify  the  first-fruits  of 
Yoga.  The  resplendent  ball  of  gold  encrusted  with  dust, 
''  shines  in  native  lustre,  when  carefully  washed;  the  self 
having  regained  its  Self  shines  alone  in  the  eternal  bliss 
of  supreme  fulfilment. 

S'vetas'vataropanishad. 

As  the  sword  flashes  out  of  its  sheath  before  the  eye 
in  dream,  transcending  the  scheme  of  all  causation ;  so  is 
the  knower  all  Self -effulgent,  transcending  the  five  sheaths 
and  standing  above  all  causations. 

Upades'asahasri, 

68 


LIBERATION.  69 

Thou  mayest  realize  the  distinction  between  this  world 
and  Spirit,  to  be  as  like  unto  the  distinction  between 
void  and  Ether. 

Yogavasishtha. 


Those  are  the  enlightened  great  souls  of  this  world 
who  happen  to  be  firmly  fixed  in  eternal  unborn  Calmness. 
The  world  can  not  even  dream  of  it. 

Gaudapadacharya. 

Sight  of  the  Supreme  breaks  asunder  the  knot  of  egoism 
in  the  heart,  dispels  all  doubts,  extinguishes  all  Karma. 

Mundakopanishad. 

The  blindest  sensualist  finds  in  his  mother  the  irre- 
movable bar  to  the  excess  of  his  indulgence;  the  man 
of  the  sharpest  intellect  is  overcome  by  the  ultimate 
resort  of  all  thought  and  all  bliss — The  One. 

Vivekachudamani. 


Therefore,  the  knower  of  The  One  finishing  all  learning, 
should  wish  to  be  strong  in  the  Self,  and  finishing  even 
this  strength  as  well  as  that  learning,  he  should  try  to 
become  the  silent  one.  Finishing  learning,  and  strength, 
and  silence,  he  becomes  the  true  Brahman,  the  real 
knower  of  Brahman.  What,  indeed,  makes  the  Brahman? 
Whatever  may  make  the  Brahman,  he  cannot  be  other 
than  the  one  thus  described;  all  beside  is  vain  and 
worthless. 

Brhadaranyakopanishad. 

Powder  of  the  kataka-wood  put  into  water  settles 
down  the  mud  that  makes  it  foul.  So  Spirituality  con- 
stantly put  in,  drives  down  the  ignorance  which  renders 
the  soul  all  turbid,  leaving  it  in  the  native  purity  of 
it-Self. 

Atmabodha. 


Nothing  moves  him  to  love  or  hate,  who  finds  all 
beings  in  himself  and  himself  in  all  beings.  What  can 
delusion  or  sorrow  mean  then?  when  to  the  knower 


70  THE  UPANISHADS. 

realizing  unity  of  the  All,  every  particle  has  become  his 
Isopanishad. 

Spiritual  Consciousness  having  shown  the  absolute 
non-existence  of  the  objective;  the  supreme  peace  of 
liberation  is  fully  realized  in  the  minds  being  wiped  clean 
of  all  and  every  object  whatever. 

Panchadasi. 


Experience  in  the  light  of  Wisdom,  dissolving  every 
impression  it  may  leave  behind — this  sleep  in  waking, — is 
the  real  nature  of  those  who  know;  liberation  is  only  the 
highest  development  of  this  nature. 

Yogavasishtha. 


Said  Yajnavalkya: — This  is  not  the  Self,  this  is  not  the 
Self;  the  incomprehensible  is  never  comprehended;  the 
indissoluble  is  never  dissolved ;  the  unconditioned  is  never 
conditioned;  the  unpained  is  never  pained;  never  put 
out; — thou  oh  Janaka!  hast  realized  entire  fearlessness. 

Brhadaranyakopanishad. 


The  bliss  of  Brahman! — speech  and  mind  fall  back 
baffled  and  abashed;  all  fear  vanishes  in  the  knowing  of 
that  bliss. 

Taittiriyopanishad . 


The  silent  one,  the  knoiver  ever  resting  in  the  Self, 
may  walk,  stand,  sit,  lie  down,  or  do  anything  at  his 
sweet  will. 

Vivekachudamani. 


I  do  not  see,  for,  I  have  no  eyes;  without  ears,  how 
can  I  hear?  I  cannot  speak,  for,  I  have  no  speech;  with- 
out mind  how  could  I  find  the  world  of  mind? 

V '  padesasahasri. 


There  is  none  superior  to  me  in  Self-knowledge,  none 
inferior  to  me  in  ignorance;  who  knows  thus,  is  the 
greatest  knower  of  Brahman. 

Naishkarmyasiddhi, 


LIBERATION.  71 

Neither  knowable  nor  unknowable ;  neither  spoken  nor 
unspoken;  neither  liked  nor  disliked;  impossible  of  re- 
taining in  any  mental  presentation;  nay  not  possible  to 
fix  in  contemplation  even  for  a  moment ;  all  bliss  through 
and  through ;  beautiful  in  the  deep  sense  of  ecstatic  self- 
realization;  this  my-Self  wonderfully  dissolves  the  world 
in  the  sudden  flash  of  its  abundant  light. 

S-varajyasiddhi. 


Separate,  unique,  one,  multifarious,  knowable,  knower, 
motive,  mover, — these  and  other  imaginings  of  the  same 
kind,  where  could  they  find  room  other  than  in  me  all 
One? 

U  padesasahasri. 


Egoism  having  disengaged  itself  from  the  body,  and 
having  been  dissolved  in  the  light  of  Supreme  Self,  the 
mind  stands  in  a  blissful  state  wherever  it  goes,  whatever 
it  directs  itself  to. 

Drgdrsyaviveka. 


The  native  form  of  the  subject,  highly  transcendent, 
self-illumined  for  once  and  for  ever,  unborn,  one,  immut- 
able, unconditioned,  all-pervading,  without  a  second; — I 
am  this,  the  ever  liberated  word  of  glory. 

U  padesasahasri. 


He  has  had  a  dip  in  the  holy  waters  of  all  sacred  rivers ; 
he  has  given  the  whole  earth  in  pious  gift ;  he  has  offered 
a  thousand  sacrifices;  he  has  satisfied  all  the  gods  in 
heaven;  he  has  lifted  his  ancestors  out  of  the  circle  of 
birth  and  death;  he  deserves  worship  of  all  the  three 
worlds ;  — the  man  whose  mind  has,  even  for  a  moment, 
tasted  of  peace  in  the  absorbing  idea  of  Brahman. 

Miscellaneous. 


Neither  love  nor  hate;  neither  ambition  nor  illusion; 
neither  pride  nor  the  least  tinge  of  jealousy;  no  good, 
spiriutal  or  temporal;  no  desire;  no  liberation; — I  am 
none  of  these,  I  am  all  Bliss,  the  Bliss  of  All  Eternal 
Consciousness.  Holiness  or  unholiness;  happiness  or 


72  THE  UPANISHADS 

misery;  incantation  or  holy  pilgrimage;  scripture  or  sac- 
rifice; none  of  these  belong  to  me;  not  even  the  en- 
joyed, the  enjoyer,  or  the  sense  of  enjoyment;  I  am 
all  Bliss,  the  Bliss  of  All  Eternal  Consciousness.  Death 
I  fear  not ;  caste  I  respect  not ;  father,  mother,  nay  even 
birth,  I  know  not;  relatives;  friends  I  recognize  not; 
teacher  and  pupil  I  own  not; — I  am  all  Bliss,  the  Bliss  of 
All  Eternal  Consciousness. 

S'ankaracharya. 


I  am  Brahman,  not  at  all  of  the  world,  never  apart  from 
Brahman;  I  am  not  the  body,  nor  have  I  any  body  what- 
ever;— I  am  the  unconditioned,  eternal  One. 

S'ankaracharya . 


Who,  being  full  of  unity,  sees  not,  as  in  sleep,  the  least 
trace  of  duality,  though  seeing  it  in  entire  wakefulness; 
who  though  acting  is,  for  the  same  reason,  entirely  at 
rest ; — he  and  no  one  else  is  verily  the  true  knower  of  Self. 

Upadesasahasri. 


He  is  all  taste  and  refinement,  yet  all  insipid;  He  is 
merciless,  yet  fondness  itself;  He  is  cruel,  yet  all  com- 
passion ;  He  is  beyond  desire,  yet  deep  in  the  whirl  of  all 
desire.  All  care  and  anxiety  without,  like  the  rest  of 
Mankind, — yet  all  quiet  and  calm  within,  He  stands  as  if 
possessed,  though  ever  unpossessed. 

Yogavasishtha . 


Regaling  all  content  in  the  nectar  of  Bliss;  fully 
satisfied  in  superme  fulfilment  of  every  duty;  there 
remains  nothing  for  the  yogi  to  do;  if  anything  remain, 
he  must  be  just  so  many  removes  behind  Bliss. 

Jivanmuktivvveka . 


The  least  of  a  thing  is  greatest  if  it  comes  without 
trouble  to  any  one ;  without  seeking  it  of  the  wicked ;  and 
without  the  least  pang  at  heart. 

Mahabharata. 


LIBERATION.  73 

The  cycle  of  strife  and  struggle  will  place  Brahman 
in  the  mouth  of  all.  None,  oh  Maitreya!  will  know  it, 
if  intent  on  the  pleasures  of  sex  and  stomach. 

Jivanmuktwiveka. 


I  am  Brahman,  I  am  the  Creator; — those  who  do  not 
thus  know  me,  are  lost  to  Wisdom  as  also  to  the  purifying 
forms  of  external  worship; — they  are  on  the  highway  to 
materialistic  Atheism. 

U  pades' asahasri. 


Oh  Gargi!  who  performs  the  sacrifice ;  who  undergoes 
the  severest  penance  even  for  several  thousands  of  years ; 
all  without  knowledge  of  this  Immutable  Essence,  meets 
only  with  that  good  which  is  sure  to  end.  Who  passes 
away,  dear  Gargi!  from  this  world,  without  knowledge 
of  this  Immutable  Essence,  goes  away,  alas!  with  the 
tight  bond  of  narrowness  about  his  heart;  he  alone  who 
passes  away  in  the  knowledge  of  this  Immutable  Essence 
is  the  real  Brahman, 

Brhadaranyakopanishad. 

The  heart  of  the  wicked  never  melts  into  goodness, 
even  though  he  should  be  deep  immersed  in  the  Vedanta. 

Jagannath. 


Always  at  their  best  while  talking  of  Brahman,  but 
without  the  heart  having  at  all  become  It,  being  all  coloured 
with  love  of  the  world; — these  too,  are  ignorant  fools  of 
the  first  degree,  never  free  from  the  circle  of  death  and 
birth. 

A  parokshanubhuti. 


Who  does  not  know,  knows;  who  knows,  does  not 
know;  It  is  known  to  those  who  do  not  know,  It  is  not 
known  to  those  who  know. 

Kenopanishad. 


The  ladle  helps  to  prepare  a  variety  of  viands,  but  it 
never  knows  the  taste  of  any  one  of  them:  he  knows  all 


74  THE  UPANISHADS. 

the  four  Vedas,  and  Institutes  of  Duty  without  end,  but 
the  poor  thing  knows  not  the  essence  of  them  all — 
Brahman. 

Vttaragita. 


Attachment  to  any  one  of  the  many  fields  which  the 
mind  visits  for  exercise,  is  the  surest  sign  of  ignorance; 
greenness  is  certainly  impossible  in  the  tree  that  conceals 
a  consuming  fire  in  its  hollow. 

Naishkarmyasiddhi. 


The  swimmer,  having  safely  carried  many  to  the  other 
side  of  the  stream,  is  drawn  into  the  whirlpool,  and  is 
carried  beyond  all  help.  Those,  on  the  other  side,  who 
feel  grateful  for  his  help,  pity  him,  others  pass  on  in 
indifference.  The  Wise  Man  caught  into  the  whirlpool  of 
words  and  technicalities,  has  the  pity  of  those  who  having 
reached  the  other  side  of  all  words  and  all  forms  feel  yet 
grateful  for  his  help. 

Atmapurana. 


That  knower  of  Self  who  yet  deals  in  "give  and  get 
returns"  hath  not  graduated  himself  for  Liberation. 

Upades'asakasri. 


The  wise  grieve  not,  having  seen  the  unbodied  Self 
pervading  all  mortal  forms,  ever  great,  all-embracing. 

Kathopanishad. 


As  is  the  being  of  things;  the  void-ness  of  void;  or 
the  being  with  forms  of  forms ;  so  is  this  Universe.  That 
whereof  comes  the  whole  universe  at  the  end  of  sleep, 
and  that  wherein  it  dissolves  itself  at  the  moment  of  rest, 
is  this  chidakasa. 

Yogavasishtha. 


The  area  of  this  cosmos  can  hardly  suffice  for  the 
enjoyment  of  the  high-minded  knower;  the  flutter  of  a 
tiny  fish  can  produce  but  a  scant  ruffle  on  the  surface  of 
the  deep. 

Bhartrhari. 


LIBERATION,  75 

Though  taking  part  in  all  affairs  of  every  kind,  like 
all  ordinary  men,  he  soars  constantly  above  all  beings, 
conscious  or  unconscious. 

Yogavasishtha. 


If  one  knows  his  self  as  the  Self,  what  desire,  what 
object,  should  burn  bis  body  in  the  fever  of  care  and 
anxiety. 

Brhadaranyakopanishad. 


Think  of  It,  speak  of  It,  enlighten  one  another  in  It; — 
this  is  full  devotion  to  the  idea  of  Oneness,  this,  the  wise 
call  study  of  Brahman. 

Panchadasi. 


The  irrevocable  love  which  the  indiscriminate  have  in 
objects  of  sense; — may  that  very  love  never  fade  from 
my  heart  while  it  yet  continues  to  be  full  of  thy  holy 
memory. 

Panchadasi. 


Great  souls,  ever  at  rest  in  the  Self,  all  light  and 
standing  at  the  height  of  development,  are  always  as 
firm  within  as  mount  Meru,  though  appearing  as  fickle 
without  as  the  tip  of  a  feather. 

Yogavasishtha. 


Neither  joy  nor  sorrow;  neither  movable  nor  im- 
movably fixed;  neither  being  nor  non-being;  nay  not 
even  the  intermediate  between  these  opposites; — so  is 
described  the  mind  of  the  enlightened. 

Yogavasishtha. 


The  army  engaged  in  close  battle,  in  a  picture,  fights 
all  unmoved;  the  wise,  though  deep  in  intercourse  with 
the  world,  stands  equally  even  in  all  conditions. 

Yogavasishtha. 


The  Vedas;  the  constant  study  of  the  Scriptures; 
close  application  to  the  subleties  of  philosophy; — what 
do  these  avail !  What,  indeed,  is  the  use  of  that  whirl  of 


76  THE  UPANISHADS. 

ceremonial  worship,  which  at  best  lodges  the  weary  soul 
in  some  hovel  of  the  village  called  Heaven!  Conscious 
harmony  in  the  blissful  condition  of  Self,  the  great- 
pralaya-firz  destroying  the  net  of  misery  born  of  the 
bondage  of  this  world; — all,  saving  this,  are  but  the  toys 
of  spiritual  pedantry. 

Bhartrhari. 


The  Soul  imagining  itself  into  the  act,  takes  on  the 
result  of  that  act;  not  imagining  itself  into  the  act,  it  is 
ever  free  of  the  result. 

Yogavasisktha. 


Where  could  THAT  be  invoked  which  fills  all  space? 
where  is  the  seat  of  THAT  which  is  the  seat  of  all  ?  Of  the 
Pure,  what  can  be  the  wash  or  the  offering  of  honour? — 
what  the  drink  that  purifies  within? 

S'ankaracharya. 

I  have  no  distraction,  and  therefore  no  attraction; 
distraction  or  attraction  are  all  incidents  of  the  mind  under 
power  of  attraction. 

Upades'asahasri. 


The  idea  which  consciousness,  at  first,  imagines,  of 
itself,  as  its  own  form,  that  it  continues  to  be  even  to  the 
present  day.  The  same  consciousness  may,  by  yet  another 
effort  of  greater  strength,  take  the  opposite  form,  and  so 
on  and  on,  in  proportion  to  the  effort  it  should  put  forth. 

Yogavasishtha. 


Neither  teacher  nor  book,  neither  pupil  nor  teaching, 
neither  you  nor  I,  neither  this  nor  that; — the  light  of 
Self,  intolerant  of  all  doubt  whatever,  I  am  all  pure  bliss, 
the  one  residuum  of  the  many  thus  denied. 

S'ankaracharya. 


The  patient  Brahman  having  known  It  should  harm- 
onize himself  in  the  Self,  he  should  not  be  deluded  away 
by  words ;  it  is  mere  waste  of  breath. 

Brhadaranyakopanishad, 


LIBERATION.  77 

The  wise  having  found  the  path  of  Wisdom  indirect 
and  direct,  from  the  study  of  books,  should  then  cast  them 
away  even  like  straw  after  threshing  the  rice  out  of  it. 

Panchadasi. 


This  is  the  truth :  I  know  no  change,  for,  there  can  be 
no  cause  to  change,  there  being  all  Oneness  out  and  out. 
No  spiritual  merit  or  demerit,  no  liberation  or  bondage, 
nor  have  I  any  caste  or  locality,  for,  I  have  not  the  body 
of  which  these  are  accidents. 

Upades'asahasri. 


None  of  the  philosophies  do  I  profess ;  I  am  that  pure 
consciousness,  the  subject  of  distinct  Self -experience ; 
all  pure  bliss;  the  one  residuum  of  the  many  thus  denied. 

5'  ankaracharya . 


In  the  duties  of  Caste  and  Neighborhood  some  take 
delight ;  in  child-like  innocence,  some  in  stupid  indifference, 
others  find  their  meed ;  lover,  reveler,  ascetic,  to  no  one 
grade  of  life  the  knower  confines  his  choice. 

Svarajyasiddhi. 


A  perfect  fool  in  one  place,  all  royal  splendour  in 
another;  at  times  in  fond  delusion,  at  times  entire  peace 
and  quiet;  often  in  the  slothful  indifference  of  the  boa; 
the  subject  of  the  highest  encomiums  in  one  place,  in 
another  all  contempt;  in  a  third  entirely  unnoticed; — 
thus  goes  about  the  wise  knower,  ever  happy  in  the  highest 
bliss. 

Vivekachudamani. 


The  ascetic,  not  straying  away  from  the  path  of 
wisdom,  should  so  conduct  himself  that  foolish  men,  feel- 
ing ill  at  ease,  should  seek  not  his  company. 

Smrti. 


The  ignorant  set  up  this  panorama  of  objects,  I  wipe  it 
out  as  often ;  I  have  faith  in  none ;  I  am  not  afraid  of  the 
last  penalty;  I  hate  so-called  virtue;  Self-satisfaction  is 


78  THE  t/PANISHADS. 

all  I  seek.     The  whole  of  my  wonderful  life  spent  in 
escaping  the  World,  none  can  understand. 

Svarajyasiddhi. 


What  means  Self-realization  to  me,  all  eternal  realiza- 
tion from  end  to  end ;  all  duties  have  been  done,  all  wishes 
have  been  fulfilled,  this  is  the  most  sure  conviction  of  my 
heart. 

Panchadasi. 


I  neither  do  nor  make  do,  I  neither  enjoy  nor  make 
enjoy,  I  neither  see  nor  make  see ;  I  am  the  self -effulgent 
Self  unlike  every  possible  name  or  form. 

Vivekachudamani. 


The  knower  and  the  ignorant  are  both  equally  subject 
each  to  his  own  previous  Karma; — the  knower,  all 
patience,  knows  no  sorrow;  the  ignorant,  ever  unsteady, 
continues  to  grieve.  Of  two  men  passing  on  the  road, 
both  being  equally  fatigued  and  the  road  before  them 
being  equal,  he  that  knows  treads  on  patiently  to  the  end, 
the  poor  ignorant  fool  lingers  behind  bemoaning  his  lot. 

Panchadasi. 


Bliss  here  attends  the  extremes  of  Intellect ; — the 
highest  which  transcends  Intellect,  and  the  lowest  which 
is  far  below  Intellect.  The  way  between  these  extremes 
is  the  way  of  worry  and  evil.  A  very  thin  partition 
divides  ecstasy  from  madness;  for,  in  the  former,  the 
mind  having  lost  all  faith  is  quite  clear  of  every  tinge  of 
attachment. 

Yogavasishtha. 


In  all  acts  whatever,  whether  of  commission  or  omis- 
sion, there  is  nothing,  save  absence  of  attachment,  to 
distinguish  the  fool  from  the  man  of  wisdom. 

Yogavasishtha. 


I  look  with  equal  eye  upon  a  poisonous  snake  or  a 
garland  of  flowers;  upon  a  strong  enemy  or  a  kind  friend ; 


LIBERATION.  79 

upon  a  costly  jewel  or  a  lump  of  earth ;  a  bed  of  flowers 
or  a  slab  of  stone ;  a  group  of  beautiful  women  or  a  collec- 
tion of  useless  straw; — thus  do  I  spend  all  my  days  in 
some  holy  solitude,  all  intent  on  the  blissful  syllable. 

Bhartrhari. 


Neither  action  nor  inaction  are  in  me,  ever  one  and 
without  parts ;  how  can  he  act  who  is  all  one  Self,  a  com- 
pact mass,  all-full  and  all-filling  like  the  Ether? 

Vivekachudamani. 


He  is  never  overjoyed  though  often  coming  to  good 
things ;  he  stands  firm  as  Meru  under  the  direst  calamity ; 
he  walks  the  world  like  a  god,  finding  Self  in  the  bliss  of 
Self  in  everything  whatever. 

Svasajyasiddhi. 


A  Chandala;  a  twice-born;  a  S'udra;  an  ascetic;  a 
man  of  intellect  refined  by  application ;  the  lord  of  Yogis; 
— thus  described  at  the  top  of  thoughtless  prattle  by  men 
conceiving  each  his  own  fancy,  sages  harmonized  in  the 
Self  wend  their  way  neither  angry  nor  proud  of  the  com- 
pliments thus  bestowed. 

Bhartrhari. 


The  knower  catches  in  the  ecstasy  of  his  heart  the  full 
light  of  that  Brahman  which  is  indescribable,  all  thought, 
all  pure  bliss,  incomparable,  transcending  time,  ever  free, 
beyond  desire,  resembling  limitless  Ether,  having  no  parts 
and  admitting  of  no  idea  beside  itself. 

Vivekachudamani. 


Does  it  make  any  difference  in  this  gem  of  heaven,  the 
sun,  if  he  is  reflected  in  the  waters  of  the  Ganges  or  in  the 
stream  flowing  through  the  scavenger's  street?  Does  it 
make  any  difference  in  the  Ether  enclosed  in  an  earthen- 
ware or  in  a  jar  of  gold  ?  In  THAT,  the  inner  being  of  all, 
the  billowless  ocean  of  native  bliss  and  light,  what  means 
this  great  delusion,  this  nightmare  of  separateness, 
creating  distinctions?  The  self -same  Self  shines  plainly 
in  all  the  three  conditions  of  waking,  dream  and  sleep;  it 


80  THE  UPANISHADS. 

is,  moreover,  the  inner  witness  of  all, — pervading  even 
like  a  thread,  all  forms  whatever  from  Brahma  to  the 
tinniest  ant; — He  who  has  the  firm  conviction  "I  am  this 
Self,"  not  the  form  it  takes,  let  him  be  a  Brahman  or  a 
low-caste,  my  mind  points  to  him  as  the  real  Master. 

S'ankaracharya. 

Has  it  set?  is  it  broken?  is  it  shattered  to  pieces?  is  it 
dissolved?  is  it  pounded  to  dust?  is  it  swallowed  up?  is  it 
suddenly  gone  to  decay? — the  mind  being  turned  inward, 
I  do  not  find  even  a  trace  of  the  universe  in  the  free  depths 
of  myself,  the  indescribable  ocean  of  the  bliss  of  Self- 
realization. 

Svarajyasiddhi. 


All  latent  desire  having  died  out,  he  looks  upon  the 
world  as  all  destroyed;  as  some  unreal  nightmare;  as  a 
castle-in-the-air ;  or  even  as  a  painting  which  is  nearly 
washed  off  under  a  heavy  downpour  of  rain. 

Yogavasishtha. 


Though  ever  moving  about  in  the  world  of  experience, 
the  whole  of  it  exists  not  for  him; — all-pervading  ether- 
like  consciousness  alone  subsists.  Such  a  one  is  called 
Liberated.  The  expression  of  his  countenance  neither 
flushes  nor  fades  under  pleasure  or  pain;  he  stands  un- 
moved whatever  may  come  or  go.  Though  acting  after 
every  feeling,  such  as  love,  hate,  fear  and  the  like,  he  who 
stands  unaffected  within,  is  said  to  be  the  liberated  while 
yet  in  this  life.  He  whom  the  world  finds  no  cause  to  fear, 
and  who  is  never  afraid  of  the  world,  ever  beyond  joy,  and 
jealousy,  and  fear,  is  said  to  be  the  real  Liberated  One. 
With  the  woes  of  this  world  laid  entirely,  at  rest  he  who, 
though  full  of  all  learning  and  art,  is  yet  without  any; 
who,  though  with  mind  is  without  it,  is  said  to  be  the  real 
Liberated  One. 

Yogavasishtha. 


Trembling  and  other  signs  of  fear  subside,  only  by 
degrees,  even  after  knowledge  of  the  snake  as  nothing  but 
a  harmless  piece  of  rope ;  the  same  rope  met  with  in  dim 


LIBERATION.  81 

light,  even  after  such  knowledge,  may  yet  become  the 
same  terrible  snake  it  once  was.  Thus  previous  Karma 
comes  gradually  to  end  by  fruition  through  experience 
and  not  all  at  once  by  any  obstinate  remedy;  nay,  it  is 
even  possible  for  the  immortal  one  to  temporarily  feel  his 
mortality  in  moments  of  such  fruition.  This,  however,  is 
no  flaw  in  the  condition  of  Spirituality  once  realized,  for, 
Liberation  is  no  observance,  it  is  being  at  harmony  with 
the  course  of  nature. 

*anchadasi. 


When  all  desires  infesting  the  heart  are  entirely  given 
up,  the  mortal  becomes  immortal  and  lives  in  Spirit  even 
here.  The  slough  cast  off  by  the  serpent  lies  dead  and 
lifeless  on  the  ant-hill;  so  even  lies  this  body;  and  the 
mortal,  who  is  thus  disembodied,  while  yet  here,  becomes 
immortal,  all  life,  all  Spirit,  all  light. 

Brhadaranyakopanishad. 


The  highest  Self,  all  endless  bliss,  unconditioned  limit- 
less consciousness,  being  realized,  whether  through  the 
great  texts,  or  through  Yoga,  in  all  experience  whatever, 
let  one  lose  himself  in  the  ecstasy  of  Realization,  for  he 
has  for  ever  lost  all  touch  with  bondage  of  every  descrip- 
tion. 

Svarajyasiddhi. 


Clad  in  rich  cloth  or  in  the  wide  expanse  of  space, 
having  his  skin  alone  for  cover,  or  buried  deep  in  the  ample 
folds  of  all-embracing  thought, — he  wanders  the  world 
like  a  madman, — like  a  child,  or  even  like  a  ghost,  when 
compared  with  the  unfolded  of  his  race. 

Vwekachudamani. 


Without  having  in  one's  self  the  clear  light  of  Self- 
experience,  no  one  can  appreciate  the  phenomenal  sub- 
limity of  another's  experience  in  the  same  line. 

Yogavasishiha. 


, 


82  THE  UPANISHADS. 

As  timber  is  carried  away  by  the  stream  to  places  high 
and  low,  so  even  is  the  body  led  by  Law  to  whatever 
awaits  it  at  its  proper  time. 

Vivekachudamam. 


The  traveller  with  mind  firmly  fixed  only  on  the  goal 
he  is  approaching,  never  feels  the  motion  of  his  legs  along 
the  road  he  treads ;  act  thus  in  all  you  do. 

Yogavasishtha. 


The  fright  caused  by  the  appearance  of  a  thief  survives 
his  capture,  the  cloth  yet  leaves  the  impress  of  its  form 
on  the  ashes  to  which  it  is  burnt; — the  world  reduced  of 
itself  to  naught  in  the  case  of  the  Knower,  lasts  with  his 
body  to  bear  out  such  fruition  as  previous  Karma  should 
bring. 

Svarajyasiddhi. 

The  knower  may,  oh  child!  let  his  external  senses 
manifest  in  acts  and  all  conditions  as  long  as  his  body 
lasts ;  but  he  should  never  let  his  internal  sense  go  with 
the  external. 

Yogavasishtha. 


The  Ether  may  appear  in  any  condition  whatever,  it  is 
never  conditioned.  The  Self  never  takes  on  the  properties 
of  whatever  accidents  may  appear  to  colour  his  Self. 

Atmabodha. 


The  knowers  of  the  Supreme  neither  avoid  nor  court 
intercourse  with  the  world,  they  go  with  whatever  should 
turn  up  in  ordinary  course.  "Being  in  all,  I  am  ever 
inactive,"  he  who,  with  this  conviction,  acts  in  accord  with 
what  is  brought  to  him  in  the  course  of  nature  is  always 
inactive.  He  is  not  motionless  though  standing;  he  does 
not  walk  though  going;  he  is  all  peace  though  deep  in 
intercourse ;  he  is  ever  inactive  though  full  of  activity. 

Yogavasishtha, 


LIBERATION.  8S 

This  kind  of  apparent  "latent  desire"  in  those  who  have 
found  liberation  while  living  is  no  desire  at  all ;  it  is  that 
universal  sense  of  being  which  is  known  as  pure  being. 

Yogavasuhtha. 

Having  known  It  thus,  fill  thyself  with  the  memory  of 
pure  Unity;  having  realized  the  Unit,  walk  the  world 
like  a  mass  of  so  much  dead  matter.  No  praise,  no 
salute,  no  offerings  even  to  the  dead,  no  fixed  or  unfixed 
abode, — the  harmonized  soul  should  ever  live  in  Faith 
and  Trust. 

Gaudapadacharya. 


The  fifteen  rays  return  into  their  source;  the  divine 
forces  governing  the  senses  find  back  the  universal  fountain 
of  their  rise;  the  reflection  in  the  inner  sense — the  em- 
bodied soul — together  with  every  action  whatever,  all 
become  one  in  the  supreme  unchangeable  Essence.  As 
rivers  flowing  into  the  ocean  lose  their  individual  name 
and  form,  nay  thus  lose  even  themselves,  so  does  the 
knower,  freed  from  all  name  and  all  form,  find  the  highest 
Being,  all  light.  He  who  thus  knows  the  highest  Self, 
verily  becomes  Self;  none  that  is  born  in  his  family  has 
his  eye  closed  to  Self.  He  soars  above  sin  and  sorrow; 
freed  from  the  ties  of  the  heart,  he  becomes  immortal. 

Mundakopanishad. 


Giving  up  the  body  in  some  holy  place  or  in  the  house 
of  tlie  lowly,  conscious  or  unconscious,  he  finds  Liberation, 
all  cause  of  sorrow  being  entirely  destroyed,  and  libera- 
tion being  found  in  the  very  moment  of  the  rise  of  Spiritual 
Consciousness. 

Vartika. 


Water  is  water,  whether  it  stands  all  placid  or  surges 
up  in  high  billows;  it  makes  no  difference  to  the  Ocean. 
Embodied  or  disembodied,  there  is  no  difference  in  the 
liberation  of  the  silent  knower.  What  difference  can 
embodiment  or  disembodiment  make  in  the  Liberated? 
Whether  in  tempestuous  waves  or  in  placid  calm,  the 
sameness  of  Ocean  undergoes  no  change. 

Yoga-vasts htha. 


84  THE  UPANISHADS. 

Who  has  no  desire,  who  is  beyond  desire,  who  has  all 
desires  fulfilled  in  the  Supreme,  who  has  Self  as  the  object 
of  all  and  every  desire ; — his  breath  rises  not  beyond  him ; 
being  Self,  he  becomes  Self,  in  truth. 

Brhadaranyakopanishad. 


I  have  no  Illusion  for  my  consort ;  no  serpent  for  my 
couch;  no  discuss  for  my  weapon;  no  round  of  incarna- 
tions to  go  through,  nor  have  I  the  anxiety  of  protecting 
the  world,  still  I  am  the  Lord,  to  all  intent  and  purpose, 
in  my  Self. 

Svarajyasiddhi. 


The  Absolute  neither  rises  nor  sets,  nay  he  is  never  laid 
at  rest.  He  is  not  being  nor  non-being,  neither  near  nor 
distant,  neither  I  nor  thou.  He  shines  as  the  sun,  He 
protects  the  three  worlds  appearing  as  Vishnu,  As  Sira 
He  destroys  all.  He  acts  the  creator  in  the  form  of  the 
lotus-born  Brahma.  Whatever  is,  whatever  has  been, 
whatever  shall  be, — every  object  in  any  one  of  the  three 
forms  of  Time — He  is  that ;  He  is  everything.  Oh  best  of 
knowers!  when  He  takes  on  the  form  of  the  three  worlds 
and  all  they  contain,  I  believe  Him  to  have  gone  through 
the  act  of  creation.  If  verily  the  three  worlds  do  exist, 
let  him  by  all  means  become  those  words,  for  in  Him  the 
"Three  worlds"  are,  in  truth,  empty  of  all  real  content 
whatever — mere  words  are  they? 

Yogavasishtha. 


They  divert  themselves  in  the  native  bliss  of  Self- 
experience,  they  enjoy  themselves  in  any  manner  with 
perfect  freedom.  The  many-sided,  wonderful  course  the 
Liberated  pursue,  on  the  inscrutable  Path,  ever  free  of  at- 
tachment, knowing  no  limit,  always  tending  to  the  good 
of  the  universe,  is  as  inscrutable  as  the  course  of  fishes  in 
water,  the  passage  of  birds  in  the  atmosphere,  or  the 
course  of  wind  throughout  space. 

Svarajyasiddhi, 


LIBERATION.  85 

Doubt,  dispute  and  explanation,  all  depend  on 
language  which  means  duality.  In  the  language  of  Unity, 
there  can  be  no  question  and  no  answer. 

"  Panchadasi. 


There  is  in  Reality  no  dissolution,  no  creation,  none  in 
bondage,  no  pupilage,  none  desirous  of  liberation,  none 
liberated ; — this  is  the  Absolute  Truth. 

Gaudapadacharya. 


Bow  to  him  who  enunciated  this  method  of  harmony 
in  the  Absolute,  conducing  to  the  well-being  of  all, 
beneficent,  above  all  dispute,  entirely  at  One. 

Gaudapadacharya. 


Wonderful,  supremely  wonderful — this  Philosophy! 
More  wonderful  still  the  Masters  who  teach  the  Truth! 
A  thousand  wonders  surround  the  depth  of  Spiritual 
Consciousness  taught!  The  bliss  of  Knowledge  is  the 
Silence  of  indescribable  wonder! 

Panchadasi. 


FOURTEEN  LESSONS 

IN 

YOGI  PHILOSOPHY 


AN£> 

ORIENTAL  OCCULTISM 

By  YOGI  RAMACHARAKA. 
Author  of  "Science  of  Breath,"  "Hatha  Yoga,"  Etc. 


An  unique  work  covering  the  entire  field  of  the  Yogi  Phil- 
osophy and  Oriental  Occultism,  stating  the  most  profound 
truths  and  hidden  mysteries  in  the  plainest,  simplest,  Eng- 
lish style.  No  Sanscrit  terms  to  puzzle  the  reader.  Just 
the  book  you  have  been  waiting  for. 

Bound  in  Silk  Cloth,  Lettered  in  Gold, Pages. 

Price  $1.10  Postpaid. 

A  friend  of  mine  loaned  me  a  copy  of  your  Fourteen  Les- 
sons and  the  teachings  are  just  what  I  have  been  looking  for 
since  a  child.  They  have  brought  me  peace  and  happiness. 
I  thank  you  sincerely  for  what  it  has  done  for  me.  M.  E. 
A.,  Milwaukee,  Wis. 

The  five  books  of  Yogi  Ramacharaka's  that  I  have,  I  am 
very  much  interested  in.  Frederick  J.  M.,  Kingston,  Ont, 
CM. 

I  have  made  a  deep  study  of  all  your  works  and  the  good 
yoor  books  are  doing  is  wonderful.  With  best  wishes  for 
your  success,  I  remain  Burd  F.  M.,  Omaha,  Nebr. 


SYNOPSIS     OF 


The  Fourteen  Lessons 


LESSON  I.  On  the  Threshold— The  Constitution  of  Man— The  Seven 
Principles  of  Man — The  Physical  Body — The  Astral  Body — Prana  or 
Vital  Force. 

LESSON  II.  The  Fourth  and  Fifth  Principles— The  Instinctive  Mind— 
The  Intellect. 

LESSON  III.  The  Sixth  and  Seventh  Principles— The  Spiritual  Mind 
— Spirit — Illumination,  or  Spiritual  Consciousness. 

LESSON  IV.  The  Human  Aura— Health  Aura— Pranic  Aura— Aura  of 
the  three  Mental  Principles — Spirit  Aura— Auric  Colors,  Phenomena, 
etc. 

LESSON  V.  Thought  Dynamics— The  nature,  quality,  and  pow«r  of 
Thought— Th-raght  Forms— Thought  Influences— The  Occult  Teach- 
ings on  this  great  subject. 

LESSON  VI.  Clairvoyance,  Clairaudience,  Psychometry,  Telepathy, 
etc.— How  to  develop  Psychic  powers. 

LESSON  VII.  Human  Magnetism— Pranic  Energy— Uses  and  Proper- 
ties— Directions  for  development  and  use. 

LESSON  VIII.  Occult  Therapeutics— Spiritual  Healing— Mental  Heal- 
ing— Pranic  Healing — Theory  and  Practice. 

LESSON  IX.  Psychic  Influence— Personal  Magnetism— Mesmerism, 
etc.,  explained,  with  instructions  regarding  self-protection  and  warn- 
ings against  misuse  of  the  power — A  timely  lesson  upon  an  important 
subject. 

LESSON  X.  The  Astral  World;  Its  Phenomena— The  Astral  Body- 
Astral  Helpers,  etc. 

LESSON  XI.  Beyond  the  Border— The  survival  of  the  Ego  after  passing 
out  of  the  physical  body— Where  it  goes  and  what  it  does  after  the 
change  called  Death. 

LESSON  XII.  Spiritual  Evolution  —  The  Growth  of  the  Soul— It» 
Travels — Its  Purpose — Its  Goal. 

LESSON  XIII.  Spiritual  Cause  and  Effect— The  Yogi  teachings  regard- 
ing the  puzzling  questions  of  Human  Life,  Conduct — The  Sowing  and 
the  Reaping  explained. 

LESSON  XIV.  The  Yogi's  Path  of  Attainment— The  Threefold  Path- 
Methods— Directions— Plans— Exercises,  etc.— Advice  and  Words  of 
Encouragement  to  the  Neophyte. 


"Light  on  the  Path" 

A     MANUAL    FOR   THE    PERSONAL    USE    OP    THOSE     WHO 
ARC,  IGNORANT  OF  THE 

E.ASTE.RN    WISDOM 

AND  WHO  DESIRE,  TO  ENTER  WITHIN  ITS  INFLUENCE 

Written  Down  by  M.  C. 

CLASSIC  among  occultists,  and  the  best  known  guide  for  those 
who  wish  to  tread  the  Path  of  Attainment.  This  little  book  will 
be  to  many  the  first  revelation  of  that  which  they  have  been  all 
their  lives  blindly  seeking — the  first  bit  of  spiritual  bread  to  sat- 
isfy the  hunger  of  the  soul — the  first  drop  of  water  from  the  great  Foun- 
tain of  Life  which  will  quench  the  thirst  which  has  consumed  them. 
Those  for  whom  this  book  is  intended  will  recognize  its  inner  meaning, 
and  will  never  be  the  same  after  they  have  once  read  it.  If  these  words 
mean  anything  to  you,  rest  assured  that  this  little  book  contains  a  mes- 
sage for  which  you  have  been  long  waiting.  It  is  as  music  to  the  soul  of 
those  who  seek  the  Divine  Harmony.  It  symbolizes  the  successive  steps 
or  the  neophyte  in  occultism  as  he  mounts  the  spiral  stairway  of  Attain- 
ment. Its  precepts  are  practically  those  which  were  given  to  the  neo- 
phytes in  the  Great  Lodge  of  The  Brotherhood  in  Ancient  Egypt,  and 
which  for  generations  past  have  been  handed  down  from  guru  to  chela 
in  India.  It  is  worded  in  the  beautiful  poetic  style  of  the  Orient. 
Listen  to  these  words  from  its  first  page  : 

"Before  the  eyes  can  see.  they  must  be  Incapable  of  tears  Before  tti* 
ear  can  bear,  it  must  have  lost  its  sensitiveness.  Before  the  voice  can  speak 
ie  the  presence  of  the  Masters,  it  must  have  lost  the  power  to  wound.  Before 
tne  soi»l  can  stand  ia  the  presence  of  the  Masters,  its  feet  must  be  washed  in 
the  bkwd  at  the  heart." 

This  edition  conforms  to  the  earliest  ones  containing  also  the  Essay 
on  Karma,  and  gives  this  beautiful  classic  in  the  original  form  in  which 
it  was  written  down  from  the  lips  of  the  Masters. 

No  one  can  lay  this  little  volume  aside  without  a  feeling  of  inspira- 
tion and  an  earnest  desire  to  at  least  try  to  enter  the.  Path  which  may 
lead  to  spiritual  attainment. 


SMALL  POCKET  EDITION 

Price,  flexible  feather,  gilt  side  stamp,  re*  edges,  75  cent* 
Cloth.  44  cents,  postpaid 


The  Hindu- Yogi  System  of 
Practical  Water  Cure 

By  YOGI  RAMACHARAKA 


Chapter  I.  The  Hindu- Yogi  Water  Cure — An  Important  Branch 
of  Hatha  Yoga — The  Underlying  Principle — Prana  in  the  Water — 
How  Water  Loses  Prana — How  Water  May  be  Pranaized.  Chap- 
ter II.  Nature's  Great  Remedy — Water  the  Basis  of  Life — The 
Important  Part  Played  by  Water  in  the  Psychological  Mechanism 
of  the  System— What  Water  Does,  and  Why.  Chapter  III.  Water 
Drinking — Why  Man  Needs  Water — How  Much  Water  He  Needs 
— What  He  Suffers  from  Neglecting  the  Normal  Amount  of  Fluids 
— An  Important  Secret — Surprising  Facts.  Chapter  IV.  The 
Stomach  and  Intestines — A  Plain,  Practical,  Scientific  Description 
of  the  Organs  of  Assimilation  and  Elimination — Something  that 
Everyone  Should  Know  to  be  Healthy.  Chapter  V.  The  Ob- 
structed Sewer — A  Scientific  Statement  Regarding  the  Great  Sewer 
of  the  System,  Which  When  Clogged,  Obstructed  and  Choked  with 
Waste-Matter,  Causes  Disease  and  Weakness.  Chapter  VI.  The 
Internal  Bath — The  Scientific  Method  of  Keeping  Clean  the  Great 
Sewer  of  the  System — A  Simple  Method  of  Internal  Cleanliness, 
and  Resulting  Health.  Chapter  VII.  The  Skin — A  Plain  Scien- 
tific Description  of  the  Skin,  and  the  Part  it  Plays  in  Health  and 
Disease — Something  that  Everyone  Should  Know,  but  Few  Realize. 
Chapter  VIII.  Scientific  Bathing — 'Scientific  Methods  of  Bathing 
—The  Cleansing  Bath— The  Non-Drying  Bath— The  Hot  Bath— 
The  Cold  Bath — Hardening  Baths — Private  Information.  Chapter 
IX.  Pack  Treatments— The  Wet  Sheet  Pack,  and  How  to  Apply  It 
— The  Half  Pack — The  Sweat  Pack — Endosmose  and  Exosmose — 
Hydropathy  in  a  Nut  Shell.  Chapter  X.  Other  Valuable  Methods 
— Fomentations,  or  Hot  Steam  Applications — Water  Bandages  and 
Compresses — Hot  Water  Compresses,  and  Cold  Water  Bandages — 
Special  Applications — Sexual  Vitality  Treatments — Special  Applica- 
tions, etc. 

This  book  has  just  been  published,  although  Yogi  Ramacharaka 
wrote  it  some  time  ago. 

Price  55  cents  Postpaid. 


RAJA   YOGA 


The  Yogi  Philosophy  of 
Mental  Development 

By  YOGI  RAMACHARAKA 


"Raja  Yoga"  is  devoted  to  the  development  of  the  latent 
powers  in  Man — the  gaining  of  the  control  of  the  mental 
faculties  by  the  Will — the  attainment  of  the  mastery  of  the 
lower  self — the  development  of  the  mind  to  the  end  that  the 
soul  may  be  aided  in  its  unfoldment.  Much  that  the  West- 
ern World  has  been  attracted  to  in  late  years  under  the 
name  of  "Mental  Science"  and  similar  terms,  really  comes 
under  the  head  of  "Raja  Yoga."  This  form  of  Yoga  recog- 
nizes the  wonderful  power  of  the  trained  mind  and  will,  and 
the  marvelous  results  that  may  be  gained  by  the  training  of 
the  same,  and  its  application  by  concentration,  and  intelli- 
gent direction.  It  teaches  that  not  only  may  the  mind  be 
directed  outward,  influencing  outside  objects  and  things, 
but  that  it  may  also  be  turned  inward,  and  concentrated 
upon  the  particular  subject  before  us,  to  the  end  that  much 
hidden  knowledge  may  be  unfolded  and  uncovered.  Many 
of  the  great  inventors  are  really  practicing  "Raja  Yoga"  un- 
consciously, in  this  inward  application  of  it,  while  many 
leaders  in  the  world  of  affairs  are  making  use  of  its  outward, 
concentrated  application  in  their  management  of  affairs. 


RAJA   YOGA 


Attainment  of  Power 


But  the  follower  of  the  "Raja  Yoga"  path  is  not  content 
alone  with  the  attainment  of  powers  for  either  of  above  uses. 
He  seeks  still  greater  heights,  and  manages  by  the  same, 
or  similar  processes,  to  turn  the  searchlight  on  concentrated 
mind  into  his  own  nature,  thus  bringing  to  light  many 
hidden  secrets  of  the  soul.  Much  of  the  Yogi  Philosophy 
has  really  been  brought  to  light  in  this  way.  The  practice 
of  "Raja  Yoga"  is  eminently  practical,  and  is  in  the  nature 
of  the  study  and  practice  of  chemistry — it  proves  itself  as 
the  student  takes  each  step.  It  does  not  deal  in  vague  theo- 
ries, but  teaches  experiments  and  facts,  from  first  to  last. 
We  give  to  our  students,  in  our  practical  work  on  the  sub- 
ject of  "Raja  Yoga,"  (a  work  for  which  there  is  a  great  need 
in  the  Western  world)  full  instructions  "how"  to  do  those 
things  which  have  been  stated  to  be  possible  by  the  numer- 
ous writers  who  had  grasped  the  theory  but  had  not  ac- 
quainted themselves  with  the  practice  accompanying  the 
theory. 

Bound  in  Blue  Silk  Cloth,  Lettered  in  Gold,  299  Pages. 
Price  $1.10  Postpaid. 


OR 

The  Inner  Teachings  of  the  Master 

By  YOGI  RAMACHARAKA 

The  mystic  and  esoteric  Teachings  are  to  be  found  burning  as  a 
bright  flame  in  the  heart  of  the  Christian  Religion.  Many  who  have 
been  reared  in  the  Christian  churches  feel  that  surely  the  Truth  must 
be  found  there,  rather  than  in  so-called  "foreign  religions,"  while 
many  others  have  been  erroneously  led  to  believe  that  there  was  no 
Truth  at  all  to  be  found  in  the  Christian  Teachings.  For  both  of  these 
classes  this  book  is  specially  designed,  although  its  interest  will  appeal 
to  every  student  of  philosophy,  religion  and  occultism.  The  Truth  IS 
to  be  found  in  the  Christian  Religion — all  true  occultists  know  this. 
Under  the  exoteric  or  commonly  accepted  forms  of  all  religions  there  is 
always  to  be  found  an  esoteric  or  hidden  teaching — and  Christianity  is 
no  exception  to  this  rule.  This  is  no  new  discovery — the  early  Fathers 
of  the  Christian  Church  knew  this  full  well — the  Gnostics  taught  Mystic 
Christianity — the  Early  Church  was  Mystic  in  its  essence  and  inner 
circles.  And  all  advanced  students  of  Occultism,  of  whatever  faith, 
venerate  the  Founder  of  Christianity,  and  find  in  His  teachings  a  source 
of  joy,  delight  and  wisdom  unknown  to  those  who  merely  recognize  the 
outer  forms  and  teachings.  This  is  why  we  feel  so  earnestly  impressed 
to  make  public  these  Mystic  Truths  at  this  time.  There  is  no  reason 
for  the  Christian  to  forsake  his  faith  and  "run  hither  and  thither  after 
new  gods" — he  may  find  the  very  Truth  imbedded  in  his  own  religion. 
Every  true  occult  doctrine  is  contained  there-— every  fundamental  mystic 
truth  may  be  found  in  Mystic  Christianity  if  yon  but  possess  the  key. 
There  is  but  one  TRUTH,  and  it  is  found  in  all  religions,  under  the 
surface  of  the  material  doctrines.  In  the  heart  of  the  religion  in  which 
you  were  born  and  reared  there  is  to  be  found  the  SACKED  FLAME 
burning  ever  brightly,  and  subject  ever  to  the  Perpetual  Adoration  of 
the  Spiritually  Illumined.  Those  among  you  who  nave  been  prone  t« 
sneer  at  the  teachings  of  Christianity  shall  see  in  these  Inner  Teachings 
the  Tree  Light  of  toe  Spirit — that  those  of  you  who  have  come  to  mock 
may  remain  to  pray.  Those  among  you  who  have  sought  an  illumination 
outside  of  the  Christian  Teachings  shall  see  the  True  Light  burning  on 
the  Sacred  Altar,  and  shall  more  than  ever  recognize  the  greatness, 
grandeur  and  godlike  attributes  of  Him  who  has  been  known  to 
the  Wise  of  all  lands  and  creeds  as  "The  Light  of  the  World."  Them 
things,  and  more,  shall  come  to  us  who  follow  the  Ligh<  of  the  Cross,  a» 
seen  by  those  who  know  the  Secret  Doctrine — The  Inner  Wisdom- 
Mystic  Christianity. 

Bound  in  Extra  Silk  Cloth,  Stamped  in  Gold— 302  pages 

Price  One  Dollar  and  Ten  Cents 


THE  SCIENCE  OF 


Psychic  Healing 

By  YOGI  RAMACHARAKA 


A  plain,  practical  series  of  lessons  on  Mental,  Psychic  and  Spiritual 
Healing,  in  its  many  phases  and  forms,  with  full  instruc- 
tions and  directions  regarding  treatment,  etc.,  very 
little  theory,  but  much  practical  instruction. 


"All  true  healing  results  from  an  application  of  perfectly  natural 
laws  and  the  power  employed  is  as  much  a  natural  law  as  is  elec- 
tricity." Here  is  a  partial  list  of  subjects  treated: 

Natural  Laws  of  the  Body — How  to  Get  Full  Nourishment  from 
the  Food  You  Eat — The  Instinctive  Mind — How  the  Body  Carries 
on  Its  Works  of  Regeneration — The  Three  Forms  of  Psychic  Heal- 
ing— The  Principles  of  Pranic  Healing — Yogi  Teachers  and  Pranic 
Healing  2,500  Years  Ago — Laying  On  of  Hands,  Magnetic  Heal- 
ing, etc.,  During  the  Middle  Ages — The  Practice  of  Pranic  Healing 
— 'Means  of  Conveying  Vital  Force — Stroking,  Rubbing,  Kneading 
and  Massage — Breath  Treatment — Pranic  Breathing — Rhythmic 
Breathing — General  Directions — Pranic  Treatments — How  to  Pre- 
pare the  Hands — Distant  Healing — How  Accomplished — Auto- 
Pranic  Treatments — 'Inhibiting  Pain — Thought-Force  Healing — 
How  to  Apply  It  to  Liver  Troubles,  Constipation,  Rheumatism,  the 
Nerves,  etc.,  etc. — Suggestive  Healing — Practice  of  Suggestive 
Healing — Self-Suggestion — Mental  Healing — Metaphysical  Healing 
— Spiritual  Healing— How  to  Become  a  Healer. 

Pages. 

Price  $1.10  Postpaid. 

Please  extend  to  the  writer  of  the  Yogi  Books  my  Soulfelt  grat- 
itude for  the  blessings  received  through  his  most  beautiful  teach- 
ings. They  have  prolonged  my  life  on  earth  and  given  me  a  glor- 
ious conception  of  "The  absolute  that  fits  me  more  perfectly  for 
life's  unfoldments." — Mrs.  B.  G.  O.,  Maple  Rapids,  Mich. 


THE 


BHAGAVAD  GITA 


.  OR  .  . 


The  Message  of  The  Master 

Compiled  and  adapted  from  numerous  old  and  new  translation! 
of  the  Original  Sanscrit  Text 

By  YOGI  RAMACHARAKA 

Author  of  the  several  "Yogi  Books",  etc. 


THIS  is  a  new  presentation  of  "Tm$  GITA",  that  immortal 
Hindu  epic  that  has  been  the  foundation  of  the  Spiritual 
knowledge  of  great  souls  for  centuries  past.    It  contains 
the  Inner  Doctrine  of  the  Wisdom  Religion  of  India.      The 
present  compilation  brings  the  teachings  before  the  public 
in  a  plain,  simple,  practical  form.    It  contains  an  interesting 
essay  on  "The  Scene;  Theme;  and  Characters"  of  the  epic, 
which  places  the  reader  in  close  touch  with  the  story  embodied 
In  the  epic. 

Well  Printed,        Good  *aper,        Strong  Binding 
Silk  Cloth  Cover,    Plain,  Large  Type,    150  Pages 

PRICE,     SEVENTY-FIVE  CENTS 

Postage,  5  Cento. 


RETURI 
TO- 


ALL  BOOKS  MAY  BE  RECALLED  AFTER  7  DAYS 


DUE  AS  STAMPED  BELOW 

SENT  ON  ILL 

APR  0  9  1998 

U  C  BERKELEY 

r 

t 

FORM  NO.  DD  19 


UNIVERSITY  OF  CALIFORNIA,  BERKELEY 
BERKELEY,  CA  94720 


UNIVERSITY  OF  CALIFORNIA  LIBRARY 


